m <^#?Zz>zZ THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES FROM THE LIBRARY OF ERNEST CARROLL MOORE i J! page, and read every word to the end of the book that yon may do the author justice. Please keep a Cover on this Book while using it. A. D. K. J^fc==i I Bought Price $ ) W^l.« / THE ANTE-NICENE FATHERS. TRANSLATIONS OF The Writings of the Fathers down to A.D. 325. THE REV. ALEXANDER ROBERTS, D.D., AND JAMES DONALDSON, LL.D., EDITORS. AMERICAN REPRINT OF THE EDINBURGH EDITION. REVISED AND CHRONOLOGICALLY ARRANGED. WITH BRIEF PREFACES AND OCCASIONAL NOTES, BY A. CLEVELAND COXE, D.D. VOLUME I. THE APOSTOLIC FATHERS. —JUSTIN MARTYR. — IREN/EUS. BUFFALO: THE CHRISTIAN LITERATURE PUBLISHING COMPANY. 1887. Copyright, 1885, by THE CHRISTIAN LITERATURE PUBLISHING COMPANY. ELECTROTYPED AND PRINTED BY RAND, AVERY, AND COMPANY, BOSTON, MASS. THE APOSTOLIC FATHERS WITH JUSTIN MARTYR AND IREN^EUS. AMERICAN EDITION. CHRONOLOGICALLY ARRANGED, WITH BRIEF NOTES AND PREFACES, BY A. CLEVELAND COXE, D. D. Ta apyaXa. i.9rj KpaTetrw. The Nicene Council. College Library PREFACE. This volume, containing the equivalent of three volumes of the Edinburgh series of the Ante- Nicene Fathers, will be found a library somewhat complete in itself. The Apostolic Fathers and those associated with them in the third generation, are here placed together in a handbook, which, with the inestimable Scriptures, supplies a succinct autobiography of the Spouse of Christ for the first two centuries. No Christian scholar has ever before possessed, in faithful versions of such compact form, a supplement so essential to the right understanding of the New Testament itself. It is a volume indispensable to all scholars, and to every library, private or public, in this country. The American Editor has performed the humble task of ushering these works into American use, with scanty contributions of his own. Such was the understanding with the public : they were to be presented with the Edinburgh series, free from appreciable colour or alloy. His duty was (i) to give historic arrangement to the confused mass of the original series; (2) to supply, in continuity, such brief introductory notices as might slightly popularize what was apparently meant for scholars only, in the introductions of the translators ; (3) to supply a few deficiencies by short notes and references ; (4) to add such references to Scripture, or to authors of general repute, as might lend additional aid to students, without clogging or overlaying the comments of the translators; and (5) to note such corruptions or distortions of Patristic testimony as have been circulated, in the spirit of the forged Decretals, by those who carry on the old impos- ture by means essentially equivalent. Too long have they been allowed to speak to the popular mind as if the Fathers were their own ; while, to every candid reader, it must be evident that, alike, the testimony, the arguments, and the silence of the Ante-Nicene writers confound all attempts to identify the ecclesiastical establishment of " the Holy Roman Empire," with " the Holy Catholic Church " of the ancient creeds. In performing this task, under the pressure of a virtual obligation to issue the first volume in the first month of the new year, the Editor has relied upon the kindly aid of an able friend, as typographical corrector of the Edinburgh sheets. It is only necessary to add, that he has bracketed all his own notes, so as to assume the responsibility for them ; but his introduc- tions are so separated from those of the translators, that, after the first instance, he has not thought it requisite to suffix his initials to these brief contributions. He regrets that the most important volume of the series is necessarily the experimental one, and comes out under disadvantages from which it may be expected that succeeding issues will be free. May the Lord God of our Fathers bless the undertaking to all my fellow-Christians, and make good to them the promise which was once felicitously chosen for the motto of a similar series of publications : " Yet shall not thy teachers be removed into a comer any more, but thine eyes shall see thy teachers." A. C. C. January 6, 1885. 1568120 vi PREFACE. N.B. — The following advertisement of the original editors will be useful here : — The Ante-Nicene Christian Library is meant to comprise 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 pro- visional 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. 1 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 indicate varieties of reading, specify references, or elucidate any obscurity which seemed to exist in the text. Edinburgh, 1867. 1 This refers to the first volume only of the original series. INTRODUCTORY NOTICE. [a.d. i 00-200.] The Apostolic Fathers are here understood as filling up the second century of our era. Irenajus, it is true, is rather of the sub-apostolic period ; but, as the disciple of Polycarp, he ought not to be dissociated from that Father's company. We thus find ourselves con- ducted, by this goodly fellowship of witnesses, from the times of the apostles to those of Tertullian, from the martyrs of the second persecution to those of the sixth. Those were times of heroism, not of words ; an age, not of writers, but of soldiers ; not of talkers, but of sufferers. Curiosity is baffled, but faith and love are fed by these scanty relics of primitive antiquity. Yet may we well be grateful for what we have. These writings come down to us as the earliest response of con- verted nations to the testimony of Jesus. They are primary evidences of the Canon and the credibility of the New Testament. Disappointment may be the first emotion of the student who comes down from the mount where he has dwelt in the tabernacles of evangelists and apostles : for these disciples are confessedly inferior to the masters ; they speak with the voices of infirm and fallible men, and not like the New-Testament writers, with the fiery tongues of the Holy Ghost. Yet the thoughtful and loving spirit soon learns their exceeding value. For who does not close the records of St. Luke with longings to get at least a glimpse of the further history of the progress of the Gospel ? What of the Church when its founders were fallen asleep ? Was the Good Shepherd " always " with His little flock, according to His promise? Was the Blessed Com- forter felt in His presence amid the fires of persecution ? Was the Spirit of Truth really able to guide the faithful into all truth, and to keep them in the truth ? And what had become of the disciples who were the first-fruits of the apostolic ministry? St. Paul had said, " The same commit thou to faithful men, who shall be able to teach others also." How was this injunction realized? St. Peter's touching words come to mind, " I will endeavour that ye may be able after my decease to have these things always in remembrance." Was this endeavour successfully carried out ? To these natural and pious inquiries, the Apostolic Fathers, though we have a few specimens only of their fidelity, give an emphatic reply. If the cold-hearted and critical find no charm in the simple, childlike faith which they exhibit, ennobled though it be by heroic devotion to the Master, we need not marvel. Such would probably object : " They teach me nothing ; I do not relish their multiplied citations from Scripture." The answer is, " If you are familiar with Scripture, you owe it largely to these primitive witnesses to its Canon and its spirit. By their testimony we detect what is spurious, and we identify what is real. Is it nothing to find that your Bible is their Bible, your faith their faith, your Saviour their Saviour, your God their God?" Let us reflect also, that, when copies of the entire Scriptures were rare and costly, these citations were " words fitly spoken, — apples of gold in pictures of silver." We are taught by them also that they obeyed the apostle's precept, " Let the word of Christ dwell in you richly in all wisdom ; teaching and admonishing," etc. Thus they reflect the apostolic care that men should be raised up able to teach others also. vii viii INTRODUCTORY NOTICE. Their very mistakes enable us to attach a higher value to the superiority of inspired writers. They were not wiser than the naturalists of their day who taught them the history of the Phoenix and other fables ; but nothing of this sort is found in Scripture. The Fathers are inferior in kind as well as in degree ; yet their words are lingering echoes of those whose words were spoken "as the Spirit gave them utterance." They are monuments of the power of the Gospel. They were made out of such material as St. Paul describes when he says, " Such were some of you." But for Christ, they would have been worshippers of personified Lust and Hate, and of every crime. They would have lived for " bread and circus-shows." Yet to the contemporaries of a Juvenal they taught the Decalogue and the Sermon on the Mount. Among such beasts in human form they reared the sacred home ; they created the Christian family ; they gave new and holy mean- ings to the names of wife and mother ; they imparted ideas unknown before of the dignity of man as man ; they infused an atmosphere of benevolence and love ; they bestowed the elements of liberty chastened by law ; they sanctified human society by proclaiming the universal brother- hood of redeemed man. As we read the Apostolic Fathers, we comprehend, in short, the mean- ing of St. Paul when he said prophetically, what men were slow to believe, " The foolishness of God is wiser than men ; and the weakness of God is stronger than men. . . . But God hath chosen the foolish things of the world to confound the wise ; and God hath chosen the weak things of the world to confound the things which are mighty ; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are." A. C. C. DECEMBER, 1SS4. Contents of Volume I. PAGE PREFACE v INTRODUCTORY NOTICE vii I. ST. CLEMENT. Epistle to the Corinthians i II. MATHETES. Epistle to Diognetus , . 23 III. POLYCARP. Epistle to the Philippians 31 Martyrdom 37 IV. IGNATIUS. Epistle to the Ephesians ......... 45 Epistle to the Ephesians: Shorter and Longer Versions ... 49 Epistle to the Magnesians 59 Epistle to the Trallians 66 Epistle to the Romans 73 Epistle to the Philadelphians 79 Epistle to the Smyrn^eans 86 Epistle to Polycarp 93 Appendix. Syriac Version 97 Spurious Epistles 105 Martyrdom 127 V. BARNABAS. Epistle 133 VI. PAPIAS. Fragments 151 VII. JUSTIN MARTYR. The First Apology 159 The Second Apology 188 Dialogue with Trypho, a Jew 194 The Discourse to the Greeks 271 Hortatory Address to the Greeks 273 On the Sole Government of God 290 On the Resurrection, Fragments 294 Other Fragments 300 Martyrdom 303 VIII. IREN^US. Against Heresies 309 Fragments 568 ix THE APOSTOLIC FATHERS. INTRODUCTORY NOTE TO THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS. [a.d. 30-100.] Clement was probably a Gentile and a Roman. He seems to have been at Philippi with St. Paul (a.d. 57) when that first-born of the Western churches was passing through great trials of faith. There, with holy women and others, he ministered to the apostle and to the saints. As this city was a Roman colony, we need not inquire how a Roman happened to be there. He was possibly in some public service, and it is not improbable that he had visited Corinth in those days. From the apostle, and his companion, St. Luke, he had no doubt learned the use of the Septuagint, in which his knowledge of the Greek tongue soon rendered him an adept. His copy of that version, however, does not always agree with the Received Text, as the reader will perceive. A co-presbyter with Linus and Cletus, he succeeded them in the government of the Roman Church. I have reluctantly adopted the opinion that his Epistle was written near the close of his life, and not just after the persecution of Nero. It is not improbable that Linus and Cletus both perished in that fiery trial, and that Clement's immediate succession to their work and place occa- sions the chronological difficulties of the period. After the death of the apostles, for the Roman imprisonment and martyrdom of St. Peter seem historical, Clement was the natural representa- tive of St. Paul, and even of his companion, the " apostle of the circumcision ; " and naturally he wrote the Epistle in the name of the local church, when brethren looked to them for advice. St. John, no doubt, was still surviving at Patmos or in Ephesus ; but the Philippians, whose inter- course with Rome is attested by the visit of Epaphroditus, looked naturally to the surviving friends of their great founder ; nor was the aged apostle in the East equally accessible. All roads pointed towards the Imperial City, and started from its Milliarium Annum. But, though Clement doubtless wrote the letter, he conceals his own name, and puts forth the brethren, who seem to have met in council, and sent a brotherly delegation (Chap. lix.). The entire absence of the spirit of Diotrephes (St. John, Ep. III. 9), and the close accordance of the Epistle, in humility and meekness, with that of St. Peter (Ep. I, v. 1-5), are noteworthy features. The whole will be found animated with the loving and faithful spirit of St. Paul's dear Philippians, among whom the writer had learned the Gospel. Clement fell asleep, probably soon after he despatched his letter. It is the legacy of one who reflects the apostolic age in all the beauty and evangelical truth which were the first-fruits of the Spirit's presence with the Church. He shares with others the aureole of glory attributed by St. Paul (Phil, iv.3), "His name is in the Book of Life." The plan of this publication does not permit the restoration, in this volume, of the recently discovered portions of his work. It is the purpose of the editor to present this, however, with other recently discovered relics of primitive antiquity, in a supplementary volume, should the INTRODUCTORY NOTE. undertaking meet with sufficient encouragement. The so-called second Epistle of Clement is now known to be the work of another, and has been relegated to another place in this series. The following is the Introductory Notice of the original editors and translators, Drs. Roberts and Donaldson : — The first Epistle, bearing the name of Clement, has been preserved to us in a single manu- script only. Though very frequently referred to by ancient Christian writers, it remained un- known 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 L, 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 lacuna, or gaps, in the ms., and one whole leaf is supposed to have been lost towards the close. These lacuna, 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 themselves 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-worker of St. Paul. This belief may be traced to an early period in the history of the Church. It is found in the writings 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.ij. 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 churches, as being almost on a level with the canonical writings. And its place in the Alexandrian MS., immediately after the inspired books, is in harmony with the position thus assigned it 111 the primitive Church. There does indeed appear a great difference between it and INTRODUCTORY NOTE. 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 feebleness of style by which it is distinguished. But the high tone of evangelical truth whi< h 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. [N.B. — A sufficient guide to the recent literature of the Clementine MSS. and discoveries may be found in The Princeton Review, 1877, p. 325, also in Bishop Wordsworth's succinct but learned Church History to the Council of Nicoza, p. 84. The invaluable edition of the Patres Apostolici, by Jacobson (Oxford, 1840), with a critical text and rich prolegomena and annota- tions, cannot be dispensed with by any Patristic inquirer. A. C. C] THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS. 1 CHAP. I. — THE SALUTATION. PRAISE OF THE CORINTHIANS BEFORE THE BREAKING FORTH OF SCHISM AMONG THEM. The 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 suc- cessive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points re- specting which you consulted us ; 2 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 illus- trious name, worthy to be universally loved, has suffered grievous injury. 3 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? 4 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 perfect and well-grounded knowledge? For ye did all things without re- spect of persons, and walked in the command- ments 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 becomingly, and be in every respect marked by discretion. CHAP. II. — PRAISE OF THE CORINTHIANS CON- TINUED. Moreover, ye were all distinguished by humil- ity, and were in no respect puffed up with pride, 1 In the only known MS. of this Epistle, the title is thus given at the close. 2 [Note the fact that the Corinthians asked this of their brethren, the personal friends of their apostle St. Paul. Clement's own name does not appear in this Epistle.] 3 Literally, " is greatly blasphemed." * Literally, " did not prove your all-virtuous and firm faith." but yielded obedience rather than extorted it, 5 and were more willing to give than to receive. 6 Content with the provision which God had made for you, and carefully attending to His words, ye were inwardly filled 7 with His doctrine, and His sufferings were before your eyes. Thus a pro- found 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, be- seeching 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, 8 that the number of God's elect might be saved with mercy and a good con- science. 9 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 of kindness, being " ready to every good work." IO 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 wTitten upon the tablets of your hearts." CHAP. III. THE SAD STATE OF THE CORINTHIAN CHURCH AFTER SEDITION AROSE IN IT FROM ENVY AND EMULATION. Every kind of honour and happiness I2 was be- stowed upon you, and then was fulfilled that which is written, " My beloved did eat and drink, and was enlarged and became fat, and kicked." I3 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 reputation s Eph. v. 2i ; i Pet. v. 5. 6 Acts xx. 35. 7 Literally, " ye embraced it in your bowels." [Concerning the complaints of Photius (ninth century) against Clement, see Bull's Defensio Fidei Nictzna, Works, vol. v. p. 132.] 8 1 Pet. ii. 17. 9 So in the MS., but many have suspected that the text is here corrupt. Perhaps the best emendation is that which substitutes o-ufaio-8>; Some think Rome, others Spain, and others even Britain, to be here referred to. [See note at end ] '7 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. 13 Some suppose these to have been the names of two eminent female martyrs under Nero; others regard the clause as an interpola- tion. [Many ingenious conjectures might be cited; but sec Jacob- son's valuable note, Patres Afiostol., vol. i. p. 30.] '9 Literally, " have reached to the stedfast course of faith." 20 Gen. ii. 23. THE FIRST EPISTLE OF CLEMENT. CHAP. VII. 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 conflict 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 at- tend 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,' which, hav- ing 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 converted unto Him. Noah preached repentance, and as many as listened to him were saved. 2 Jonah proclaimed destruction to the Ninevites ; 3 but they, repenting of their sins, propitiated God by prayer, and obtained salva- tion, although they were aliens [to the covenant] of God. CHAP. VIII. CONTINUATION RESPECTING REPENT- ANCE. 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 ; " 4 adding, moreover, this gracious declaration, " Repent, O house of Israel, of your iniquity. 5 Say to the children of My people, Though your sins reach from earth to heaven, and though they be redder 6 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 7 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 scar- let, 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 1 Some insert " Father." 2 Gen. vii. ; i Pet. iii. 20; 2 Pet. ii. 5. 3 Jonah iii. * Ezek. xxxiii. n. 5 Ezek. xviii. 30. 6 Comp. Isa. i. 18. 7 These words are not found in Scripture, though they are quoted again by Clem. Alex. {Pcedag., i. 10) as from Ezekiel. mouth of the Lord hath spoken these things." 8 Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations]. CHAP. IX. EXAMPLES OF THE SAINTS. Wherefore, let us yield obedience to His ex- cellent and glorious will ; and imploring His mercy and loving-kindness, while we forsake all fruitless labours, 1 - 1 and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us stedfastly contem- plate those who have perfectly ministered to His excellent glory. Let us take (for instance) Fnoch, who, being found righteous in obedi- ence, was translated, and death was never known to happen to him. 10 Noah, being found faithful, preached regeneration to the world through his ministry ; and the Lord saved by him the ani- mals which, with one accord, entered into the ark. CHAP. X. CONTINUATION OF THE ABOVE. Abraham, styled "the friend," 11 was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obe- dience, 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 in- herit 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 will 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." I2 And again, on his departing from Lot, God said to him, " Lift up thine eyes, and look from the place where thou now art, northward, and south- ward, 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 And 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 8 Isa. i. 16-20. 9 Some read ixarnioXoyiav , "vain talk." 10 Gen. v. 24; Heb. xi. 5. Literally, "and his death was not found." 11 Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; James ii. 23. 12 Gen. xii. 1-3. 13 Gen. xiii. 14-16. l * Gen. xv. 5, 6; Rom. iv. 3. 8 THE FIRST EPISTLE OF CLEMENT. was given him in his old age ; and in the exer- cise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him. 1 CHAP. XI. CONTINUATION. LOT. On account of his hospitality and godliness, Lot was saved out of Sodom when all the coun- try round was punished 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. 2 For Lot's wife, who went forth with him, being of a different mind from himself and not continuing in agreement 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. 3 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, 4 and become a sign to all succeeding generations. CHAP. XII. THE REWARDS OF FAITH AND HOS- PITALITY. 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 receiv- ing them, concealed them on the roof of her house unaer 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 com- mands," she answered them, " The two men whom ye seek came unto me, but quickly de- parted 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 hall 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." s Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope 1 Gen. xxi. 22; Heb. xi. 17. 2 (Jen. xix.; comp. 2 Pet. ii. 6-9. 3 So Joseph., Antiq,, in, 4; lrenxus, Arlv. Hcer., iv. 31. * Literally, " become a judgment and sign." 5 Josh. ii. ; Heb. xi. 31. in God. 6 Ye see, beloved, that there was not only faith, but prophecy, in this woman. CHAP. XIII. 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 judg- ment and righteousness" 7 ), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffer- ing. 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." s 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 peace- able, and that trembleth at My words?'* 9 CHAP. XIV. WE SHOULD OBEY GOD RATHER THAN THE AUTHORS OF SEDITION. It is right and holy therefore, men and breth- ren, rather to obey God than to follow those who, through pride and sedition, 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 destroyed from off the face of it." IO 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 inno- cence, and look on equity : for there shall be a remnant to the peaceful man." " 6 Others of the Fathers adopt the same allegorical interpretation, e.g., Justin Mar , Dial. c. Tryph., n. in : lrena:iis. Adv. Hcer., iv. 20. [The whole matter of symbolism under the law must be more thoroughly studied if we would account for such strong language as is here applied to a poetical or rhetorical figure.] 7 Jer. ix. 23, 24; 1 Cor. i. 31; 2. Cor. x. 17. 8 Comp. Matt. vi. 12-15, Vli. *• Luke vi. 36-38. 9 Isa. ixvi. 2. 10 Prov. ii. 21, 22. 11 Ps. xxxvii. 35-37. " Remnant " probably refers either to the memory or posterity of the righteous. THE FIRST EPISTLE OF CLEMENT. 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 culti- vate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, "This peo- ple honoureth Me with their lips, but their heart is far from Me." ' And again : " They bless with their mouth, but curse with their heart." 2 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." 3 "Let the de- ceitful lips become silent," 4 [and "let the Lord destroy all the lying lips, 5 ] 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 of the needy, will I now arise, saith the Lord : I will place him in safety ; I will deal confidently with him." 6 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 revealed ? 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 comeli- ness ; 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 endur- ance 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 ac- count] 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 deliv- ered Him up for our sins, while He in the midst 1 Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. 2 Ps. lxii. 4. 3 Ps. lxxviii. 36, 37. * Ps. xxxi. 18. 5 These words within brackets are not found in the MS., but have been inserted from the Septuagint by most editors. 6 Ps. xii. 3-5. 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 open- eth 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, ^ because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify Him by stripes. 8 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 understanding, 10 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 de- livered." " 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." 12 Ye see, be- loved, 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. XVII. — THE SAINTS AS EXAMPLES OF HUMILITY. Let us be imitators also of those who in goat- skins and sheep-skins ' 3 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." I4 Moreover, it is thus written of Job, " Job was a righteous man, and blame- less, truthful, God-fearing, and one that kept himself from all evil." IS But bringing an accu- 7 The Latin of Cotelerius, adopted by Hefele and Dressel, trans- lates this clause as follows: " I will set free the wicked on account of His sepulchre, and the rich on account of His death " 8 The reading of the MS. is t>7? 7rAr/yr)?, " purify, or free, Him from stripes." We have adopted the emendation of Junius. 9 Wotton reads, " If He make." 10 Or, "fill Him with understanding," if nXr/vat should be read instead of nAdaat., as Grabe suggests. 11 Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version. 1= Ps. xxii. 6-8. 13 Heb. xi. 37. 14 Gen. xviu. 37. is Job i. 1. IO THE FIRST EPISTLE OF CLEMENT. sation against himself, he said, " No man is free from defilement, even if his life be but of one day." ■ Moses was called faithful in all God's house ; 2 and through his instrumentality, God punished Egypt 3 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." 4 And again he said, " I am but as the smoke of a pot." s CHAP. XVIII. DAVID AS AN EXAMPLE OF HUMILITY. But what shall we say concerning David, to whom such testimony was borne, and of whom 6 God said, " I have found a man after Mine own heart, David the son of Jesse ; and in everlast- ing mercy have I anointed him ? " 7 Yet this very man saith to God, " Have mercy on me, 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 my iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which was evil in Thy sight ; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou 8 art judged. For, behold, I was conceived in transgressions, and in my 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 1 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 sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me. 9 Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me by Thy governing Spirit. I will teach transgressors Thy ways, and the un- godly shall be converted unto Thee. Deliver me from blood-guiltiness, 10 O God, the God ol 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. 1 Job xiv. 4, 5. [Septuagint. 2 Num. xii. 7; Heb. iii 2. 3 Some fill up the lacuna which here occurs in the MS. bv "Israel," * Ex. iii. ii, iv. 10. s This is not found in Scripture. [They were probably in Clem- ent's version. Comp. Ps. cxix. 83.] 6 Or, as some render, " to whom." " Ps. lxxxix. 21. 8 ( )r, " when Thou judgest." 9 Literally, " in my inwards." 10 Literally, " bloods." The sacrifice [acceptable] to God is a bruised spirit ; a broken and a contrite heart God will not despise." " 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 received 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 ; I2 and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, 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 crea- tion. CHAP. XX. THE PEACE AND HARMONY OF THE UNIVERSE. The heavens, revolving under His govern- ment, are subject 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 har- mony 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 ordi- nances which He has fixed. The unsearchable places of abysses, and the indescribable arrange- ments of the lower world, are restrained by the same laws. The vast immeasurable sea, gathered together by His working into various basins,' 3 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." M The ocean, im- passible 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 ' 5 fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for en- joyment and health, furnish without fail their breasts for the life of men. The very smallest " Ps. li. 1-17. 12 Literally, " Becoming partakers of many great and glorious deeds, let us return to the aim of peace delivered to us from the be- ginning." Comp. Heb. xii. 1. 13 Or, " collections." ■* Job xxxviii. 11. « Or, " stations." THE FIRST EPISTLE OF CLEMENT. 1 1 of living beings meet together in peace and con- cord. All these the great Creator and Lord of all has appointed to exist in peace and har- mony ; 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 Scrip- ture] saith in a certain place, " The Spirit of the Lord is a candle searching the secret parts of the belly." ' 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, there- fore, 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 rever- ence 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 conduct] ; let them show forth the sincere disposition of meekness ; 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 Chris- tian training ; let them learn of how great avail humility is with God — how much the spirit of pure affection can prevail with Him — how ex- cellent 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 de- sires [of the heart] : His breath is in us ; and when He pleases, He will take it away. CHAP. XXII. THESE EXHORTATIONS ARE CON- FIRMED BY THE CHRISTIAN FAITH, WHICH PRO- CLAIMS THE MISERY OF SINFUL CONDUCT. Now the faith which is in Christ confirms all these [admonitions]. For He Himself by the Holy Ghost thus addresses us : " Come, ye chil- 1 Prov. xx. 27. 2 Comp Heb. xiii. 17; 1 Thess. v. 12, 13. 3 Or, " the presbyters." * Some read, " by their silence." 5 Comp. 1 Tim. v. 21. 6 Some translate, " who turn to Him." dren, 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. De- part from evil, and do 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." i " Many are the stripes [ap- pointed for] the wicked ; but mercy shall com- pass those about who hope in the Lord." 8 CHAP. XXIII. RE 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 fa- vours upon those who come to Him with a simple mind. Wherefore let us not be double- minded ; neither let our soul be lifted 9 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." '° 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 sud- denly shall His will be accomplished, as the Scripture also bears witness, saying, " Speedily will He come, and will not tarry ; " " and. " The Lord shall suddenly come to His temple, even the Holy One, for whom ye look." I2 CHAP. XXIV. GOD CONTINUALLY SHOWS US IN NATURE THAT THERE WILL BE A RESURRECTION. Let us consider, beloved, how the Lord con- tinually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits l3 by raising Him from the dead. Let us contemplate, beloved, the res- urrection 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. 7 Ps. xxxiv. n-17. 8 Ps. xxxii. 10. 9 Or, as some render, " neither let us have any doubt of." 10 Some regard these words as taken from an apocryphal book, others as derived from a fusion of James i. 8 and 2 Pet. iii. 3, 4. 11 Hab ii. 3; Heb. x. 37. 1 2 Mai. iii. 1. 13 Comp. 1 Cor. xv. 20; Col. i. 18. 12 THE FIRST EPISTLE OF CLEMENT. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower ' 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 providence of the Lord raises it up again, and from one seed many arise and bring forth fruit. CHAP. XXV. THE PHCENIX 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 disso- lution draws near that it must die, it builds itself a nest of frankincense, 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 registers of the dates, and find that it has returned exactly as the five hundredth year was completed. 2 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? 3 For [the Scripture] saith in a certain place, " Thou shalt raise me up, and I shall confess unto Thee ; " 4 and again, " I laid me down, and slept ; I awaked, because Thou art with me ; " s and again, Job says, " Thou shalt raise up this flesh of mine, which has suf- fered all these things." 6 CHAP. XXVII. — IN THE HOPE OF THE RESURREC- TION - , LET US CLEAVE TO THE OMNIPOTENT AND OMNISCIENT GOD. Having then this hope, let our souls be bound 1 Comp. Luke viii. g. 2 This fable respecting the phoenix is mentioned by Herodotus (ii. 73) and by Pliny (Nat. Hist., x. 2), and is used as above by Ter- tullian (De Resurr., § 13) and by others of the Fathers. 3 Literally, " the mightiness of His promise." * Ps. xxviii. 7, or from some apocryphal book. s Comp. Ps. iii. 6. 6 Job xLx. 25, 26. 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. ? 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 5 He estab- lished all things, and by His word He can over- throw them. "Who shall say unto Him, What hast thou done ? or, Who shall resist the power of His strength ?" 9 When and as He pleases He will do all things, and none of the things determined by Him shall pass away. 10 All things are open before Him, and nothing can be hidden from His counsel. "The heavens" 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." I2 CHAP. XXVIII. GOD SEES ALL THINGS : THERE- FORE 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 utter- most parts of the earth, there is Thy right hand ; if I make my bed in the abyss, there is Thy Spirit." I+ Whither, then, shall any one go, or where shall he escape from Him who compre- hends 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 blessings of His elect. 15 For thus it is written, "When the Most High divided the nations, when He scat- tered l6 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 1 Comp. Tit. i. 2; Heb. vi. 18. 8 Or, " majesty." 9 Wisd. xii. 12, xi. 22. 10 Comp. Matt. xxiv. 35. 11 Literally, " If the heavens," etc. 12 Ps. xix. 1-3. 13 Literally, " abominable lusts of evil deeds." '•* Ps. exxxix. 7-10. >S Literally, " has made us to Himself a part of election. 16 Literally, " sowed abroad." THE FIRST EPISTLE OF CLEMENT. 13 inheritance." ' And in another place [the Scrip- ture] saith, " Behold, the Lord taketh unto Him- self 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. 2 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, avoiding ail evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, 3 all abominable lusts, detestable adultery, and exe- crable pride. " For God," saith [the Scripture], " resisteth the proud, but giveth grace to the humble." 4 Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves 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? Blessed is he that is born of woman, who liveth but a short time : be not given to much speaking." s 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 fore- fathers. 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 con- sider what are the means 6 of possessing it. Let us think i 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 ? s Isaac, with perfect confidence, as if knowing what was to happen, 9 cheerfully yielded himself as a sacrifice. 10 Jacob, through reason" of his brother, went forth with humility from his own land, and came to Laban and served him ; and 1 Deut xxxii. 8, 9. 2 Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14. Literally, the closing words are, " the holy of holies." 3 Some translate, "youthful lusts." ■* Prov. iii. 34; James iv. 6: 1 Pet. v. 5. 5 Job xi. 2, 3. The translation is doubtful. [But see Septuagint.] 6 Literally, " what are the ways of His blessing." 7 Literally, " unroll." 8 Comp. James ii. 2r. 9 Some translate, " knowing what was to come." 10 Gen. xxii. 11 So Jacobson: Wotton reads, " fleeing from his brother. 5 " there was given to him the sceptre of the twelve tribes of Israel. CHAP. XXXII. WE ARE JUSTIFIED NOT BY OUR OWN WORKS, BUT BY FAITH. Whosoever will candidly consider each par- ticular, will recognise the greatness of the gifts which were given by him. 12 For from him ' 3 have sprung the priests and all the Levites who min- ister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. 14 From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, " Thy seed shall be as the stars of heaven." '5 All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the right- eousness 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 ourselves, nor by our own wisdom, or under- standing, or godliness, or works which we have wrought in holiness of heart ; but by that faith through which, from the beginning, Almighty 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 HIM- SELF 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 infinitely great power He established the heavens, and by His incompre- hensible wisdom He adorned them. He also divided the earth from the water which sur- rounds 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 16 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,' 7 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 12 The meaning is here very doubtful. Some translate, " the gifts which were given to Jacob by Him." i.e., God. 13 MS. avTtov, referring to the gifts: we ha\e followed the emenda- tion ai'Tov, adopted by most editors. Some refer the word to God, and not Jacob. '■* Comp. Rom. ix. 5. '5 Gen xxii. 17, xxviii. 4. 16 Or, " commandment." '7 Or, " in addition to all." H THE FIRST EPISTLE OF CLEMENT. thus says Clod : " Let us make man in Our image, and after Our likeness. So God made man; male and female He created them." 1 Having thus finished all these things, He ap- proved them, and blessed them, and said, " In- crease and multiply." 2 We see,* then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength. CHAP. XXXIV. GREAT IS THE REWARD OF GOOD WORKS WITH GOD. JOINED TOGETHER IN HAR- MONY, LET US IMPLORE THAT REWARD FROM HIM. The good servant 4 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." 5 He exhorts us, therefore, with our whole heart to attend to this, 6 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 consider 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, 7 and cried, Holy, holy, holy, [is] the Lord of Sabaoth ; the whole creation is full of His glory." s And let us therefore, conscientiously 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 Scrip- ture] 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." 9 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, 10 faith in assurance, self-control in holiness ! And all these fall under the cognizance of our under- 1 Gen. i. 26, 27. 2 (Jen. i. 28 3 Or, " lei us consider." 4 Or, " labourer." > Isa. xl. 10, Ixii. n; Rev. xxii. 12. 6 The text here seems to be corrupt. Some translate, " He Warns us with all His heart to this end, that," etc. 7 I ».ui. vii. 10. 8 Isa. vi. 3. 9 1 Cor. ii. 9. 10 Some translate, " in liberty." standings [now] ; what then shall those things be which are prepared for such as wait for Him ? The Creator and Father of all worlds," 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 hew, 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 unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vainglory and ambition. 12 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. 13 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 instruction, and cast- est my words behind thee ? When thou sawest a thief, thou consentedst with I4 him, and didst make thy portion with adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived I5 deceit. Thou sittest, and speakest against thy brother ; thou slanderest l6 thine own mother's son. These things thou hast done, and I kept silence ; thou thoughtest, wicked one, that I should be like to thyself. But I will reprove thee, and set thyself before thee. Con- sider 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." I? CHAP. XXXVI. ALL BLESSINGS ARE GIVEN TO US THROUGH CHRIST. This is the way, beloved, in which we find our Saviour,' 8 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 '9 up anew towards His marvellous light. By Him the Lord has willed that we should taste of im- " Or, "of the ages." 12 The reading is doubtful: some have a^iAofei't'ay, "want of a hospitable spirit." [So Jacobson.] '3 Rom. i. 32. ,4 Literally, "didst run with." ■S Literally, " didst weave." 16 Or, " layest a snare for." 17 Ps. 1 16-23. The reader will observe how the Septuagint fo) lowed by < llemenl (lifters from the Hebrew. 1 I .iterally, " that which saves us." ■9 Or, " rejoices to behold." THE FIRST EPISTLE OF CLEMENT. mortal knowledge, 1 "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." 2 For it is thus written, " Who maketh His angels spirits, and His ministers a flame of fire." 3 But concerning His Son 4 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 in- heritance, and the uttermost parts of the earth for Thy possession." 5 And again He saith to Him, " Sit Thou at My right hand, until I make Thine enemies Thy footstool." 6 But who are His enemies? All the wicked, and those who set themselves to oppose the will of God. 7 CHAP. XXXVTI. 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 com- manded by the king and the generals. The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. 8 Let us take our body for an ex- ample. 9 The head is nothing without the feet, and the feet are nothing without the head ; yea, the very smallest members of our body are neces- sary and useful to the whole body. But all work IO harmoniously together, and are under one common rule " for the preservation of the whole body. CHAP. XXXVTII. 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 ' 2 be- stowed 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 1 Or, " knowledge of immortality." 2 Heb. i. 3 , 4 . 3 Ps civ. 4; Heb. i. 7. * Some render. " to the Son." 5 Ps. ii. 7,8; Heb. i. 5. b Ps. ex. 1; Heb i. 13. 1 Some read, " who oppose their own will to that ol God." 8 Literally, " in these there is use." 9 1 Cor. xii. 12, etc. Ao Literally, " all breathe together." " Literally, " use one subjection." 12 Literally, " according as he has been placed in his charism. 1 wants of the poor; and let the poor man 1/ God, because He 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.' 3 Let him that is pure in the flesh not grow proud' 4 of it, and boast, knowing that it was another who bestowed on him the gift of continence. 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.' 5 He who made us and fashioned us, having prepared His bountiful gifts for us before we were born, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks ; to whom b* glory for ever and ever. Amen. CHAP. XXXIX. THERE IS NO REASON FOR SELF- CONCEIT. Foolish and inconsiderate men, who have neither wisdom l6 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,' 7 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 confide in His servants, and has charged lS 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 ourselves 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 habi- tation was presently consumed. Let their sons be far from safety ; let them be despised "•> 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." 2 ° 13 Comp. Prov. xxvii. 2. J 4 The MS. is here slightly torn, and we are left to conjecture. J 5 Comp. Ps. exxxix. 15. 16 Literally, " and silly and uninstructed." '7 Literally, " a breath." 18 Or, " has perceived." 1 9 Some render, " they perished at the gates." 20 Job iv. 16-18, xv. 15, iv. 19-21, v. ;-5. i6 THE FIRST EPISTLE OF CLEMENT. 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 com- manded us to perform at stated times. 1 He has enjoined offerings [to be presented] and service to be performed [to Him] , and that not thought- lessly 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 pleas- ure, may be acceptable unto Him. 2 Those, therefore, who present their offerings at the ap- pointed 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 con- science, with becoming gravity, and not going beyond the rule of the ministry prescribed 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 care- fully examined by the high priest and the min- isters already mentioned. Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. Ye see, 3 brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed. CRAP. XLII. THE ORDER OF MINISTERS LN THE CHURCH. The apostles have preached the Gospel to us from 4 the Lord Jesus Christ ; Jesus Christ [has done so] from 4 God. Christ therefore was sent fortli by God, and the apostles by Christ. Both these appointments, 5 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 oui Lord Jesus Christ, and established 6 in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first-fruits [of their labours], having first proved them by the Spirit, 7 to be bishops and deacons of those who should afterwards 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 8 in righteousness, and their deacons 9 in faith." JO CHAP. XLUI. MOSES OF OLD STILLED THE CON- TJ SmONWHICH AROSE CONCERNING THE PRIESTLY DIGNITY. And what wonder is it if those in Christ who were entrusted with such a duty by God, ap- pointed those [ministers] before mentioned, when the blessed Moses also, " a faithful servant in all his house," 11 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 ordi- nances 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 glo- rious title, he commanded the twelve princes of the tribes to bring him their rods, each one be- ing inscribed with the name 12 of the tribe. And he took them and bound them [together], and sealed them with the rings of the princes of the tribes, and laid them up in the tabernacle 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 priest- hood, 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.' 3 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 1 Some join Kara Kaipoiis rerayyiivovi;, " at stated times," to the next sentence, [i Cor. xvi. i, 2.] ■ Literally, to His will." [Comp. Rom xv. 15, 16, Greek.] 5 Or, "consider." [This chapter has been cited to prove the earlier date for this Epistle. But the reference to Jerusalem may be il present! * ( )r, " by the command of." 5 Literally, " both tnings were done." 6 Or, " confirmed by." 7 Or, " bavins tested them in spirit." 8 Or, " overseers." 9 Or, " servants." 1° Isa. l.\. 17, Sept.: but the text is here altered by Clement. The LXX. have " I will pive thy rulers in peace, and thy overseers in righteousness." » Num. xii. 10; Heb. iii. 5. . « Literally, " every tribe being written according to its name. 13 Sec Num. xvii. THE FIRST EPISTLE OF CLEMENT. 17 the name of the true and only God might be glorified ; to whom be glory for ever and ever. Amen. CHAP. XLIV. THE ORDINANCES OF THE APOSTLES, THAT THERE MIGHT BE NO CONTENriON RE- SPECTING THE PRIESTLY OFFICE. Our apostles also knew, through our Lord Jesus Christ, and there would be strife on ac- count of the office ' 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 after- wards gave instructions, 2 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, 3 or afterwards by other eminent men, with the con- sent of the whole Church, and who have blame- lessly 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 4 those who have blamelessly and holily fulfilled its duties. 5 Blessed are those presbyters who, having finished their course be- fore 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 re- moved 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 carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe 6 that nothing of an unjust or counter- feit character is written in them. There 7 you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the un- holy ; they were stoned, but only by transgress- ors ; they were slain, but only by the accursed, and such as had conceived an unrighteous envy 1 Literally, " on account of the title of the oversight." Some understand this to mean, " in regard to the dignity of the episco- pate; " and others simply, " on account of the oversight." 2 The meaning of this passage is much controverted. Some ren- der, " left a list of other approved persons; " while others translate the unusual word enivo^ri, which causes the difficulty, by " testamentary direction," and many others deem the text corrupt. We have given what seems the simplest version of the text as it stands. [Comp. the versions of Wake, Chevallier, and others.] 3 i.e., the apostles. 4 Or, " oversight." 5 Literally, " presented the offerings." 6 Or, " Ye perceive." 7 Or, " For." against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren ? Was Daniel 8 cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Mishael shut up in a furnace 9 of fire by those who observed IO 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 wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless pur- pose [of heart], not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate " His all-ex- cellent 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 I2 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 ; I3 since it is written, " Cleave to the holy, for those that cleave to them shall [themselves] be made holy." I4 And again, in another place, [the Scripture] saith, " With a harmless man thou shalt prove I5 thy- self harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show l6 thyself perverse." I? Let us cleave, there- fore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars l8 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? 19 Why do we divide and tear to 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?" 20 Remember the words of our Lord Jesus Christ, how 21 He said, " Woe to that man [by whom 2I 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 elect. Yea, it were better for him that a millstone should be 8 Dan. vi. 16. 9 Dan. iii. 20. 10 Literally, " worshipped." 11 Literally, " serve." > 2 Or, " lifted up." *3 Literally, " To such examples it is right that we should cleave." '■* Not found in Scripture. is Literally, '* be." 16 Or, " thou wilt overthrow." 17 Ps. xviii. 25, 26. 18 Or, " war." Comp. James iv. 1. 1 9 Comp. Eph. iv. 4-6. 20 Rom. xvii. 5. 21 This clause is wanting in the text. iS THE FIRST EPISTLE OF CLEMENT. 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 Apollos, 4 because even then parties 5 had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputa- tion, and towards a man whom they had ap- proved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, be- loved, yea, highly disgraceful, and unworthy of your Christian 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 sedi- tion 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. CHAP. XLVIII. LET US RETURN TO THE PRAC- TICE OF BROTHERLY LOVE. Let us therefore, with all haste, put an end s to this [state of things] ; and let us fall down before the Lord, and beseech Him with tears, that He would mercifully 9 be reconciled to us, and restore us to our former seemly and holy practice of brotherly love. For [such conduct] is the gate of righteousness, 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." IO Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have 1 Comp. Matt, xviii. 6, xxvi. 24; Mark ix. 42; Luke xvii. 2. 2 Literally, " in the beginning of the Gospel." [Comp. Philipp. iv. 15J i ( >r, " spiritually." * 1 Cor. iii. 13, etc. 5 Or, " inclinations for one above another." *> Literally, "of conduct in Christ." 7 Or, " aliens from us," i.e., the Gcntilei. 8 Literally, " remove." 9 Literally, " becoming merciful." 10 Ps. cxviii. 19, 20. entered in and have directed their way in holi- ness 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. THE PRAISE OF LOVE. Let him who has love in Christ keep the com- mandments 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." Love beareth all things, is long-suffering in all things. 12 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. On ac- count 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. 13 CHAP. L. LET US PRAY TO BE THOUGHT WOR- THY 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 I4 of the king- dom 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 I5 day, and will raise you up out of your graves." l6 Blessed are we, beloved, if we keep the commandments of God in the harmony of love ; that so through love our sins may be forgiven us. For it is written, " Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin 11 James v. 20; 1 Pet. iv. 8. 12 Comp. 1 Cor. xiii. 4, etc. " [Comp. Irenajus, v. 1 ; also Mathetes, Ep. to Diognetus, cap. ix.] 14 Literally, " visitation." '5 Or, " good." 16 Isa. xxvi. 20. THE FIRST EPISTLE OF CLEMENT. 19 the Lord will not impute to him, and in whose mouth there is no guile." ■ 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 AC- KNOWLEDGE THEIR SINS. Let us therefore implore forgiveness for all those transgressions which through any [sug- gestion] of the adversary we have committed. And those who have been the leaders of sedition and disagreement ought to have respect 2 to the 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 themselves, rather than that the concord which has been well and piously 3 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 hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made mani- fest [unto all] . For they went down alive into Hades, and death swallowed them up. 4 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, 5 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. LIE — SUCH A CONFESSION IS PLEASING TO GOD. The Lord, brethren, stands in need of noth- ing ; 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 yaung bullock that hath horns and hoofs. Let the poor see it, and be glad." 6 And again he saith, " Offer ? 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." 8 For " the sacrifice of God is a broken spirit." 9 CHAP. LIII. THE LOVE OF MOSES TOWARDS HIS PEOPLE. Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very 1 Ps. xxxii. 1, 2. 2 Or, " look to." 3 Or, " righteously." * Num. xvi. 5 Ex. xiv. 6 Ps. lxix. 31, 32. 'Or," sacrifice." 8 Ps. 1. 14, 15. 9 Ps. li, 17. earnestly into the oracles 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, Muses, get thee down quickly from hence ; for thy peo- ple whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I com- manded them to walk, and have made to them- selves molten images." IO And the Lord said unto him, " I have spoken to thee once and again, saying, I have seen this people, and, be- hold, 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 won- derful nation, and one much more numerous than this." " 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." I2 O mar- vellous I3 love ! O insuperable perfection ! The servant speaks freely to his Lord, and asks for- giveness for the people, or begs that he himself might perish I4 along with them. CHAP. LfV. 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? who compassionate ? who full of love ? Let him de- clare, " If on my account sedition and disagree- ment and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority ' 5 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 l6 him. For " the earth is the Lord's, and the fulness thereof." L7 These things they who live a godly life, that is never to be repented of, both have done and always will do. 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 10 Ex. xxxii. 7, etc.; Deut. ix. 12, etc. 11 Ex. xxxii. 9, etc. 12 Ex. xxxii. 32. » Or, "mighty." 14 Literally, " be wiped out." J 5 Literally, " the multitude." [Clement here puts words into the mouth of the Corinthian presbyters. It has been strangely quoted to strengthen a conjecture that he had humbly preferred Linus and Cletus when first called to preside.] 16 Or, " receive." *7 Ps. xxiv. 1 ; 1 Cor. x. 26, 28. 20 THE FIRST EPISTLE OF CLEMENT. them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price ' 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 her- self to danger, she went out for the love which she bare to her country and people then be- sieged : and the Lord delivered Holofernes into the hands of a woman. 2 Esther also, being per- fect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who seeth all things ; and He, perceiving the humility of her spirit, 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 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 5 us to the will of God. For thus saith the holy Word : " The Lord hath severely chast- ened me, yet hath not given me over to death." 6 " For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." 7 " The righteous," saith it, " shall chasten me in mercy, and reprove me ; but let not the oil of sinners make fat my head." 8 And again he saith, " Blessed is the man whom the Lord re- proveth, 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 1 Literally, " and having received their prices, fed others." [Comp. Rom. xvi. 3, 4, and Phil. ii. 30.] 2 Judith viii. 30. 3 Esther vii., viii. * Literally, " there shall be to them a fruitful and perfect remem- brance, with compassions both towards God and the saints." 5 Or, " they unite." 6 1'h. cxviii. 18. 7 Prov. iii. 12; Heb. xii. 6. 8 Ps. cxli. 5. power 9 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 habitation of thy tabernacle shall not fail. 10 Thou shalt know also that thy seed shall be great, and thy childsen 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 threshing-floor which is gath- ered together at the proper time." " Ye see, beloved, that protection is afforded to those that are chastened of the Lord ; for since God is good, He corrects us, that we may be admon- ished by His holy chastisement. CHAP. LVII. LET THE AUTHORS OF SEDITION SUB- MIT THEMSELVES. Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confi- dence of your tongue. For it is better for you that ye should occupy I2 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. 13 For thus speaketh all- virtuous Wisdom : I4 " 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 confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppres- sion fall upon you. For it shall come to pass, that when 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 un- godliness." . . . ' 5 9 Literally, " hand." 10 Literalry, " err " or " sin." 11 Job v. 17-26. 12 Literally, " to be found small and esteemed." 13 Literally, " His hope." [It has been conjectured that ekmSos should be eVauAiSo?, and the reading, "out of the fold of his people." See Chevallicr.] '* Prov. i. 23-31. [Often cited by this name in primitive writers.] *S 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 nrov, which have been supposed to indicate eTiroi- or eAiiroi'. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, oc- curred in the portion which has thus been lost. THE FIRST EPISTLE OF CLEMENT. 21 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 ' people — grant. to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, long-suf- fering, self-control, purity, 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 : 1 Comp. Tit. ii. 14. 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-es- tablished 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, 2 from everlasting to ever- lasting. 3 Amen. 4 2 Literally, " an eternal throne." 3 Literally, " From the ages to the ages of ages." * [Note St. Clement's frequent floxologies.] [N.B. — The language of Clement concerning the Western progress of St. Paul (cap. v.) is our earliest postscript to his Scripture biography. It is sufficient to refer the reader to the great works of Conybeare and Howson, and of Mr Lewin, on the Life and Epistles of St. Paul. See more especially the valuable note of Lewin (vol. ii. p. 294) which takes notice of the opinion of some learned men, that the great Apostle of the Gentiles preached the Gospel in Britain. The whole subject of St. Paul's relations with British Christians is treated by Williams, in his Antiquities of the Cyinry, with learning and in an attractive manner. But the reader will find more ready to his hand, perhaps, the interesting note of Mr Lewin, on Claudia and Pudens (2 Tim x. 21), in his Life and Epistles of St. Paul, vol. ii. p. 392. See also Paley's Horee Paulina, p. 40. London, i&»o.] INTRODUCTORY NOTE TO THE EPISTLE OF MATHETES TO DIOGNETUS. [a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple ' of the Apostles," and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much conflicts with that which I adopt, and it is sustained by good authorities. (3) But, as a specimen of the persuasives against Gentilism which early Christians employed in their intercourse with friends who adhered to heathenism, it admirably illustrates the temper prescribed by St. Paul (2 Tim. ii. 24), and not less the peculiar social relations of con- verts to the Gospel with the more amiable and candid of their personal friends at this early period. Mathetes was possibly a catechumen of St. Paul or of one of the apostle's associates. I assume that his correspondent was the tutor of M. Aurelius. Placed just here, it fills a lacuna in the series, and takes the place of the pseudo (second) Epistle of Clement, which is now relegated to its proper place with the works falsely ascribed to St. Clement. Altogether, the Epistle is a gem of purest ray ; and, while suggesting some difficulties as to interpretation and exposition, it is practically clear as to argument and intent. Mathetes is, perhaps, the first of the apologists. The following is the original introductory notice of the learned editors and translators : — The 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 argu- ments 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 1 a-nocrToXuiv ytvoixevos /lafiijTT)?. Cap. xi. *3 24 INTRODUCTORY NOTE. 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 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 production 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 impossible to refute, but which rest on nothing more than conjecture. 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 intelli- gent 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 exhibiting the same original text, are known to exist ; and in not a few pas- sages the readings are, in consequence, very defective 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. [N.B. — Interesting speculations concerning this precious work may be seen in Bunsen's Hippolytiis and his Age, vol. i. p. 188. The learned do not seem convinced by this author, but I have adopted his suggestion as to Diognetus the tutor of M. Aurelius.] THE EPISTLE OF MATHETES TO DIOGNETUS. CHAP. I. — OCCASION OF THE EPISTLE. Since I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of wor- shipping God prevalent among the Christians, and inquiring very carefully and earnestly con- cerning 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 superstition 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 de- sire, 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 edi- fied, 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 prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive s you, and being made, as if from the beginning, a new man, inas- much as, according to your own confession, you are to be the hearer of a new [system of] doc- trine ; come and contemplate, not with your eyes only, but with your understanding, the substance and the form 6 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 ; 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, con- » Literally, " trusting in what God, etc., they look down." 2 Or, life." 3 Some read, " that you by hearing may be edified." 4 Or, " purified." 5 Literally, " which is deceiving." 6 Literally, " of what substance, or of what form." t 7 Some make this and the following clauses affirmative instead of interrogative. sumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes ? Are not all these of corruptible matter ? Are they not fab- ricated by means of iron and fire ? Did not the sculptor fashion one of them, the brazier a sec- ond, 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 8 own way subject to change ? Would not those things which are now vessels, formed of the same ma- terials, 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 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 ! 9 Let any one of you endure to have such things done to himself ! But not a single human being will, unless compelled to it, 8 The text is here corrupt. Several attempts at emendation have been made, but without any marked success. 9 Some read, " Who of you would tolerate these things? " etc 2H 26 THE EPISTLE TO DIOGNETUS. endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your ' 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. III. SUPERSTITIONS OF THE JEWS. And next, I imagine that you are most desir- ous 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 that is there- in, 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 [acceptable] to Him, and that by such honours they show Him respect, — these, by 2 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 studi- ously confer the same honour on things destitute of sense, and which therefore are unable to en- joy such honours. CHAP. rv. THE OTHER OBSERVANCES OF THE JEWS. 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 3 think that you require to learn any- thing 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 1 The text is here uncertain, and the sense obscure. The mean- ing scorns to lie, that by sprinkling their gods with blood, etc., they tended to prove that these were not possessed of sense. a The text is here very doubtful. We have followed that adopted by most crit i< s. 3 Otto, resting on Ms. authority, omits the negative, but the sense jeems to require its insertion. 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 impious ? And to glory in the circumcision 4 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 sub- ject of ridicule ? And as to their observing months and days, 5 as if waiting upon 6 the stars and the moon, and their distributing, 7 according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities, 8 and others for mourning, — who 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 pecul- iar 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 them- selves the advocates of any merely human doctrines. But, inhabiting Greek as well as bar- barian 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 9 method of life. They dwell in their own coun- tries, 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 a land of strangers. They marry, as do all [others] ; they beget children ; but they do not destroy their offspring. 10 They * Literally, " lessening." s Comp. Gal. iv. io. 6 This seems to refer to the practice of the Jews in fixing the be- ginning 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 (y\iy6-i\)Lepov) reckoning), that who- soever engaged in work on 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, ac- cording to the fanciful rule described. 7 Otto supplies the lacutia which here occurs in the mss. so as to read Ka.Ta.Btatptli'. 8 The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other. 9 Literally, " paradoxical." 10 Literally, " cast away foetuses." THE EPISTLE TO DIOGNETUS. 27 have a common table, but not a common bed.' They are in the flesh, but they do not live after the flesh. 2 They pass their days on earth, but they are citizens of heaven. 3 They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned ; they are put to death, and restored to life. 4 They are poor, yet make many rich ; 5 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 re- viled, and bless ; 6 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 as- sailed by the Jews as foreigners, and are per- secuted 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 Chris- tians dwell in the world, yet are not of the world. 7 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, 8 though itself suffering no injury, be- cause it is prevented from enjoying pleasures ; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members ; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves 9 that very body ; and Christians are confined in the world as in a prison, and yet they are the preservers 9 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 '° 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 1 Otto omits " bed," which is an emendation, and gives the sec- ond " common " the sense of unclean. 2 Comp. 2 Cor. x. 3. 3 Comp. Phil. iii. 20. 4 Comp. 2 Cor. vi. 9. 5 Comp. 2 Cor. vi. 10. 6 Comp. 2 Cor. iv. 12. 7 John xvii. n, 14, 16. 8 Comp. 1 Pet. ii. 11. 9 Literally, " keeps together." 10 Literally, " incorruption." the more in number." God has assigned them this illustrious position, which it were unlawful fur them to forsake. CHAP. VII. THE MANIFESTATION OF CHRIST. For, as I said, this was no mere earthly inven- tion 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 com- mitted 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 in- comprehensible Word, and has firmly estab- lished 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 I2 all the stars I3 faithfully observe — from whom the sun I4 has received the measure of his daily course to be observed 15 — 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 be- tween. This [messenger] He sent to them. Was it then, as one l6 might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him ; as God I7 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 vio- lence has no place in the character of God. As calling us He sent Him, not as vengefully pur- suing 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? l8 . . . Do you not see them exposed to wild beasts, 11 Or, " though punished, increase in number daily." 12 Literally, " mysteries." 13 Literally, " elements." M The word " sun," though omitted in the mss., should manifestly be inserted. '5 Literally, " has received to observe." 16 Literally, " one of men." 17 " God" here refers to the person sent. 18 [Comp. Mai. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the MSS. 28 THE EPISTLE TO DIOGNETUS. that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them 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. VIII. THE MISERABLE STATE OF MEN BE- FORE THE 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 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 of 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 Himself. And He has manifested Himself through faith, to which alone it is given to be- hold 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-suffer- ing [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 communi- cated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment, 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 begin- ning, He conferred every blessing 5 all at once upon us, so that we should both share in His benefits, and see and be active 6 [in His ser- vice]. Who of us would ever have expected 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. CHAP. IX. WHY THE SON WAS SENT SO LATE. As long then as the former time 8 endured, 1 Literally, " these things are the marvels and error." 2 Or, " known Him." 3 Comp. Matt. xix. 17. * Literally, " in a mystery." 5 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." 7 Literally, " economically." 8 Otto refers for a like contrast between these two times to Rom. iii. 21-26, v. 20, and Gal. iv. 4. [Comp. Acts xvii. 30.] 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 sim- ply 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, 9 so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kind- ness of God, be vouchsafed to us ; and having made it manifest that in ourselves we were un- able 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, 10 punishment and death, was impending over us ; and when the time had come which God had before appointed for manifesting His own kind- ness and power, how " 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, 12 He Him- self 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 un- righteous, the incorruptible One for the corrupti- ble, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness ? By what other one was it possible that we, the wicked and un- godly, could be justified, than by the only Son of God ? O sweet exchange ! O unsearchable operation ! O benefits surpassing all expecta- tion ! that the wickedness of many should be hid in a single righteous One, and that the righteous- ness of One should justify many transgressors ! ' 3 Having therefore convinced us in the former time I4 that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [for- merly] impossible to save, by both these facts He desired to lead us to trust in His kind- ness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious IS concerning clothing and food. 9 The reading and sense are doubtful. Irv Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same. 11 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. 12 In the MS. " saying" is here inserted, as if the words had been regarded as a quotation from Isa. liii. n. '■* [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on the Circumcision. j •* That is, before Christ appeared. H Comp. Matt. vi. 25, etc. [Mathetes, in a single sentence, ex- pounds a most practical text with comprehensive views.] THE EPISTLE TO DIOGNETUS. 29 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. 1 For God has loved mankind. on whose account He made the world, to whom He rendered subject all the things that are in it, 2 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 kind- ness. And do not wonder that a man may be- come an imitator of God. He can, if he is willing. For it is not by ruling over his neigh- bours, 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 His majesty. On the contrary he 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 uni- verse] ; then thou shalt begin to speak the mys- teries of God ; then shalt thou both love and admire those that suffer punishment because they will not deny God ; then shalt thou con- demn 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 es- teemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are com- mitted 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. XL — THESE THINGS ARE WORTHY TO BE KNOWN AND BELIEVED. I do not speak of things strange to me, nor do I aim at anything inconsistent with right 1 Thus Otto supplies the lacuna; others conjecture somewhat different supplements. 8 So Bohl. Sylburgius and Otto read, " in the earth." reason; 3 but having been a disciple of the Apostles, I am become a teacher of the Gen- tiles. 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 4 Word, would not seek to learn accu- rately 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 in- deed 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 5 reason He sent 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. 6 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? the Son; through whom the Ghurch is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving 8 to those that seek, by whom the limits of faith are not broken through, nor the boun- daries 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 He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us. CHAP. XII. — THE IMPORTANCE OF KNOWLEDGE TO TRUE SPIRITUAL LIFE. When you have read and carefully listened to these things, you shall know what God bestow on such as rightly love Him, being made [as ye are] a paradise of delight, presenting 9 in your- selves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place IO the tree of knowledge and the tree of life have been planted ; but it is not the tree of knowledge that destroys — it 3 Some render, " nor do I rashly seek to persuade others." 4 Some propose to read, " and becoming a friend to the Word." - It has been proposed to connect this with the preceding sen- tence, and read, " have known the mysteries of the Father, viz., for what purpose He sent the Word." 6 [Comp. 1 Tim. iii. 16.] 7 Or, " esteemed." 8 Or, "given." 9 Literally, "bringing forth." 10 That is, in Paradise. 3Q THE EPISTLE TO DIOGNETUS. 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, reveal- ing through knowledge the way to life, 1 and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked. 2 For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, per- ceiving the force [of this conjunction] , and blam- ing that knowledge which, without true doctrine, is admitted to influence life, 3 declares, " Knowl- edge 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 4 loving life. But he who combines knowl- 1 Literally, " revealing life." 2 Or, " deprived of it." 3 Literally, " knowledge without the truth of a command exer- cised to life." See i Cor. viii. i. 4 The ms. is here defective. Some read, " on account of the love of life." edge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart he your wisdom ; and let your life be true knowledge s inwardly received. Bearing this tree and dis- playing its fruit, thou shalt always gather 6 in those things which are desired by God, which the Serpent cannot reach, and to which decep- tion does not approach ; nor is Eve then cor- rupted, 7 but is trusted as a virgin ; and salvation is manifested, and the Apostles are filled with understanding, and the Passover 8 of the Lord advances, and the choirs 9 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. 10 5 Or, " true word," or " reason." 6 Or, " reap." 7 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. 8 [This looks like a reference to the Apocalypse, Rev. v. 9., xix. 7., xx. 5.] 9 [Here Bishop Wordsworth would read icA^pot, cites 1 Pet v. 3, and refers to Suicer (Lexicon) in voce /cAfjpoj.] 10 [Note the Clement-like doxology.] INTRODUCTORY NOTE EPISTLE OF POLYCARP TO THE PHILIPPIANS. [a.d. 65-100-155.] The Epistle of Polycarp is usually made a sort of preface to those of Ignatius, for reasons which will be obvious to the reader. Yet he was born later, and lived to a much later period. They seem to have been friends from the days of their common pupilage under St. John ; and there is nothing improbable in the conjecture of Usher, that he was the "angel of the church in Smyrna," to whom the Master says, "Be thou faithful unto death, and I will give thee a crown of life." His pupil Irenseus gives us one of the very few portraits of an apostolic man which are to be found in antiquity, in a few sentences which are a picture : " I could describe the very place in which the blessed Polycarp sat and taught ; his going out and coming in ; the whole tenor of his life ; his personal appearance ; how he would speak of the conversations he had held with John and with others who had seen the Lord. How did he make mention of their words and of whatever he had heard from them respecting the Lord." Thus he unconsciously tantalizes our reverent curiosity. Alas ! that such conversations were not written for our learning. But there is a wise Providence in what is withheld, as well as in the inestimable treasures we have received. Irenseus will tell us more concerning him, his visit to Rome, his rebuke of Marcion, and inciden- tal anecdotes, all which are instructive. The expression which he applied to Marcion is found in this Epistle. Other facts of interest are found in the Martyrdom, which follows in these pages. His death, in extreme old age under the first of the Antonines, has been variously dated j but we may accept the date we have given, as rendered probable by that of the Paschal question, which he so lovingly settled with Anicetus, Bishop of Rome. The Epistle to the Philippians is the more interesting as denoting the state of that beloved church, the firstborn of European churches, and so greatly endeared to St. Paul. It abounds in practical wisdom, and is rich in Scripture and Scriptural allusions. It reflects the spirit of St. John, alike in its lamb-like and its aquiline features : he is as loving as the beloved disciple himself when he speaks of Christ and his church, but " the son of thunder" is echoed in his rebukes of threat- ened corruptions in faith and morals. Nothing can be more clear than his view of the doctrines of grace ; but he writes like the disciple of St. John, though in perfect harmony with St. Paul's hymn-like eulogy of Christian love. The following is the original Introductory Notice : — The authenticity of the following Epistle can on no fair grounds be questioned. It is abun- dantly established by external testimony, and is also supported by the internal evidence. Irenasus says {Adv. Hcer., 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 3 1 32 INTRODUCTORY NOTE. 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 undoubted production of Poly- carp {.Hist. JEccl., iii. 36). Other ancient testimonies might easily be added, but are superfluous, 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. Hcrr., iii. 3 ; Euseb. Hist. Eccl., iv. 14). There is also a very graphic account given of Polycarp by Irenasus 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 chap- ters wanting in Greek are contained in an ancient Latin version. While there is no ground for supposing, as some have done, that the whole 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 martyr- dom 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 century. THE EPISTLE OF POLYCARP TO THE PHILIPPIANS.' Polycarp, 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 ex- ample 3 of true love [as displayed 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 many desire to enter, knowing that " by grace ye are saved, not of works," 7 but by the will of God through Jesus Christ. CHAP. II. AN EXHORTATION TO VIRTUE. "Wherefore, girding up your loins," 8 "serve the Lord in fear " ? 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," IO and a throne at His right hand. To Him all things " in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. 12 His 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. s . s Acts ii. 24. Literally, " having loosed the pains of Hades." 6 1 Pet. i. 8. 7 Eph. ii. 8, 9. 8 Comp. 1 Pet. i. 13; Eph. vi. 14. 9 Ps. ii. 11. 10 1 Pet. i. 21. 11 Comp. 1 Pet. iii. 22; Phil. ii. 10. 12 Comr.. Acts xvii. 31. blood will God require of those who do not be- lieve in Him.' 3 But He who raised Him up from the dead will raise I4 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, falsewitness ; " not rendering evil for evil, or railing for railing," I5 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 ; l6 forgive, and it shall be for- given unto you ; I? be merciful, that ye may ob- tain mercy ; l8 with what measure ye mete, it shall be measured to you again ; I9 and once more, " Blessed are the poor, and those that are perse- cuted for righteousness' sake, for theirs is the kingdom of God." 2 ° CHAP. III. — EXPRESSIONS OF PERSONAL UNWORTHI- NESS. These things, brethren, I write to you con- cerning righteousness, not because I take any- thing upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom 2I of the blessed and glorified Paul. He, when among you, ac- curately 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 let- ter, 22 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." 23 For if any one be inwardly 13 Or, " who do not obey him." l * Comp 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11. '5 1 Pet. iii. 9. 16 Matt. vii. 1. 17 Matt. vi. 12, 14; Luke vi. 37. 13 Luke vi. 36. ! 9 Matt. vii. 2; Luke vi. 58. 20 Matt. v. 3, 10; Luke vi. 20. 21 Comp. 2 Pet. iii. 15. 22 The form is plural, but one Epistle is probably meant. [So, even in English, " letters" may be classically used fora single letter, as we say " by these presents." But even we might speak of St. Paul as haying written his Epistles to us; so the Epistles to Thessalonica and Corinth might more naturally still be referred to here]. 23 Comp. Gal. iv. 26. 34 THE EPISTLE OF POLYCARP. 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." ' Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," 2 let us arm ourselves with the armour of righteousness ; 3 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 re- spects the faith of the Lord, praying continually 4 for all, being far from all slandering, evil-speak- ing, false-witnessing, love of money, and every kind of evil ; knowing that they are the altar 5 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. CHAP. V. THE DUTIES OF DEACONS, YOUTHS, AND VIRGINS. Knowing, then, that " God is not mocked," 6 we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteous- ness, as being the servants of God and Christ, 7 and not of men. They must not be slanderers, double-tongued, 8 or lovers of money, but tem- perate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant 9 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 IO worthily of Him, " we shall also reign together with Him," " provided only we believe. In like manner, let the young men also be blame- less in all things, being especially careful to pre- serve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from I2 the lusts that are in the world, since "every lust warreth against the spirit ; " ' 3 and " neither fornicators, nor ef- i Tim. vi. io. i Tim. vi. 7. Comp. Eph. vi. 11. Comp. 1 Thess. v. 17. here read, " altars." ' >al. vi. 7. Some read, " God in Christ." p, 1 I mi. hii 8. p. Matt. xx. 28. '° UoAiTi-ucrio/xetfa, referring to the whole conduct; comp. Phil. i. 27. 11 2 Tim. ii. 12. 12 Some read, araKun-TetriJoi, " to emerge from." [So Chevallier, but 1 nor Jacobson. See the note of latter, ad ioc.\ li 1 Pet ii. 11. feminate, nor abusers of themselves with man- kind, shall inherit the kingdom of God," ' 4 nor those who do things inconsistent and unbecom- ing. Wherefore, it is needful to abstain from all these things, being subject 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 of God and man ; " I5 abstaining from all wrath, respect of per- sons, and unjust judgment ; keeping far off from all covetousness, not quickly crediting [an evil re- port] 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 ; l6 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." ' 7 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 hy- pocrisy bear the name of the Lord, and draw- away vain men into error. CHAP. VII. AVOID THE DOCET.E, AND PERSEVERE IN FASTING AND PRAYER. " For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist ; " lS and whosoever does not confess the testimony of the cross, 19 is of the devil ; and whosoever 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. 20 Where- fore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from 21 the begin- ning; "watching unto prayer," 22 and persever- ing in fasting; beseeching in our supplications the all-seeing God " not to lead us into tempta- 1 * 1 Cor vi. q, 10. 15 Rom. xii. 17; 2 Cor. viii. 31. 16 Matt vi. 12-14. W Rom. xiv. 10-12; 2 Cor. v. 10. 18 1 John iv. 3. '9 Literally, " the martyrdom of the cross," which some render, " His suffering on the cross." 20 [The original, perhaps, of Eusebius {Hist. iv. cap. 14). It be- came a common-place expression in the Church.] 21 Comp. Jude 3. 22 i Pet. iv. 7. THE EPISTLE OF POLYCARP. tion," ' as the Lord has said : " The spirit truly is willing, but the flesh is weak." 2 CHAP. VIII. 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," 3 " who did no sin, neither was guile found in His mouth," 4 but endured all things for us, that we might live in Him. 5 Let us then be imitators of His patience ; and if we suffer 6 for His name's sake, let us glorify Him. 7 For He has set us this example 8 in Him- self, 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 Igna- tius, and Zosimus, and Rufus, 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 9 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. 10 Stand fast, therefore, in these things, and fol- low the example of the Lord, being firm and unchangeable in the faith, loving the brother- hood," and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because " alms delivers from death." ,2 Be all of you subject one to another,' 3 having your conduct blameless among the Gen- tiles," ' 4 that ye may both receive praise for your good works, and the Lord may not be blas- phemed through you. But woe to him by whom the name of the Lord is blasphemed ! ' 5 Teach, therefore, sobriety to all, and manifest it also in your own conduct. 1 Matt. vi. 13, xxvi. 41. 2 Matt. xxvi. 41; Mark xiv. 38. 3 1 Pet. ii 24. 4 1 Pet. ii. 22. 5 Comp. 1 John iv. 9. 6 Comp. Acts v. 41 ; 1 Pet. iv. 16. 7 Some read, " we glorify Him." 8 Comp. 1 Pet. ii. 21. 9 Comp. Phil. ii. 16; Gal. ii. 2. 10 This and the two following chapters are preserved only in a Latin version. [See Jacobson, ad toe] 11 Comp. 1 Pet. ii. 17. 12 Tobit iv. 10, xii. 9. 13 Comp. 1 Pet. v. 5. 14 1 Pet. ii. 12. »S Isa lii. 5. CHAP. XL — EXPRESSION OF GRIEF ON ACCOUNT OF VALENS. I am greatly grieved for Valens, who was once a presbyter among you, because he so little un- derstands the place that was given him [in the Church]. I exhort you, therefore, that ye ab- stain from covetousness,' 6 and that ye be chaste and truthful. "Abstain from every form of evil." I7 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, 16 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? " lS 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 IQ 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," 2 ° but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves. 21 CHAP. XII. — 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. 22 It is declared then in these Scriptures, " Be ye angry, and sin not," 23 and, " Let not the sun go down upon your wrath." 24 Happy is he who remembers 25 this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suf- fering, 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 16 Some think that incontinence on the part of Valens and his wife is referred to. [For many reasons I am glad the translators have preferred the reading n-Atoi-cf ia.%. The next word, chaste, sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson's comment.] 17 1 Thess. v. 22. 18 1 Cor. vi. 2. J 9 Some read, " named; " comp. Phil. i. 5. 20 2 Thess. iii. 15. 21 Comp. 1 Cor. xii. 26. 22 This passage is very obscure. Some render it as follows: "But at present it is not granted unto me to practise that which is writteD, Be ve angry, " etc. 23 Ps7iv. 5. 24 Eph. iv. 26. ** Some read, " believes." 36 THE EPISTLE OF POLYCARP. Jesus Christ, and in His Father, who " raised Him from the dead. 1 Pray for all the saints. Pray also for kings, 2 and potentates, and princes, and for those that persecute and hate you, 3 and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him. CHAP. XIII. — CONCERNING THE TRANSMISSION OF EPISTLES. Both you and Ignatius 4 wrote to me, that if any one went [from this] into Syria, he should carry your letter 5 with him ; which request I will attend to if I find a fitting opportunity, either personally, or through some other acting for me, that your desire may be fulfilled. The Epistles of Ignatius written by him 6 to us, and all the rest [of his Epistles] which we have by us, we have sent to you, as you requested. They » Gal. i. i. 2 Comp. i Tim. ii. 2. 3 Matt. v. 44. * Comp. Ep. of Ignatius to Polycarp, chap. viii. 5 Or, " letters." 6 Reference is here made to the two letters of Ignatius, one to Polycarp himself, and the other to the church at Smyrna. are subjoined to this Epistle, and by them ye may be greatly profited ; for they treat of faith and patience, and all things that tend to edifica- tion in our Lord. Any 7 more certain infor- mation you may have obtained respecting both Ignatius himself, and those that were 8 with him, have the goodness to make known 9 to us. CHAP. XIV. — CONCLUSION. These things I have written to you by Cres- cens, whom up to the present IO time I have recommended unto you, and do now recom- mend. 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. 11 Amen. 7 Henceforth, to the end, we have only the Latin version. 8 The Latin version reads " are," which has been corrected as above. 9 Polycarp was aware of the death of Ignatius (chap, ix.), but was as yet apparently ignorant of the circumstances attending it. [Who can fail to be touched by these affectionate yet entirely calm expressions as to his martyred friend and brother? Martyrdom was the habitual end of Christ's soldiers, and Polycarp expected his own; hence his restrained and temperate words of interest.] 10 Some read, " in this present Epistle." 11 Others read, " and in favour with all yours." INTRODUCTORY NOTE EPISTLE CONCERNING THE MARTYRDOM OF POLYCARP. Internal evidence goes far to establish the credit which Eusebius lends to this specimen of the martyrologies, certainly not the earliest if we accept that of Ignatius as genuine. As an encycli- cal of one of " the seven churches " to another of the same Seven, and as bearing witness to their aggregation with others into the unity of " the Holy and Catholic Church," it is a very interesting witness, not only to an article of the creed, but to the original meaning and acceptation of the same. More than this, it is evidence of the strength of Christ perfected in human weakness ; and thus it affords us an assurance of grace equal to our day in every time of need. When I see in it, however, an example of what a noble army of martyrs, women and children included, suffered in those days "for the testimony of Jesus," and in order to hand down the knowledge of the Gospel to these boastful ages of our own, I confess myself edified by what I read, chiefly because I am humbled and abashed in comparing what a Christian used to be, with what a Christian is, in our times, even at his best estate. That this Epistle has been interpolated can hardly be doubted, when we compare it with the unvarnished specimen, in Eusebius. As for the " fragrant smell " that came from the fire, many kinds of wood emit the like in burning ; and, apart from Oriental warmth of colouring, there seems nothing incredible in the narrative if we except " the dove " (chap, xvi.), which, however, is probably a corrupt reading, 1 as suggested by our translators. The blade was thrust into the martyr's left side; and this, opening the heart, caused the outpouring of a flood, and not a mere trickling. But, though Greek thus amended is a plausible conjecture, there seems to have been nothing of the kind in the copy quoted by Eusebius. On the other hand, note the truly catholic and scriptural testimony : " We love the martyrs, but the Son of God we worship : it is impossi- ble for us to worship any other." Bishop Jacobson assigns more than fifty pages to this martyrology, with a Latin version and abundant notes. To these I must refer the student, who may wish to see this attractive history in all the light of critical scholarship and, often, of admirable comment. The following is the original Introductory Notice : — The following letter purports to have been written by the Church at Smyrna to the Church at Philomelium, and through that Church to the whole Christian world, in order to give a succinct account 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 1 See an ingenious conjecture in Bishop Wordsworth's Hippolytus and the Church of Rome, p. 318, C 37 38 INTRODUCTORY NOTE. 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 observe, 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 interesting monument of Christian antiquity. THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP. The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philome- lium, 1 and to all the congregations 2 of the Holy and Catholic Church in every place : Mercy, peace, and love from God the Fatiier, 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 perse- cution, 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 mar- tyrdom 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 neighbours. 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. 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 3 greater piety than others, to ascribe the authority over all things to God. And truly, 4 who can fail to admire their nobleness of mind, and their pa- tience, 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 1 Some read, " Philadelphia," but on inferior authority. Philome- lium was a city of Phrygia. - I he word in the original is TropoiKi'ais, from which the English " parishes " is derived. 3 Literally, " who are more pious." * The account now returns to the illustration of the statement made in the first sentence. those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, 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 tor- ments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners 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," 5 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]. CHAP. III. — THE CONSTANCY OF GERMANICUS. THE 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 Ger- manicus strengthened the timidity of others by his own patience, and fought heroically 6 with the wild beasts. For, when the proconsul sought to persuade him, and urged him 7 to 5 I Cor. ii. a. <> Or, " illustriously." 7 Or, " said to him." 39 40 THE MARTYRDOM OF POLYCARP. 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, 1 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 proconsul, 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. 2 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 de- parted, therefore, to a country house not far dis- tant from the city. 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 custom. And while he was praying, a vis- ion presented itself to him three days before he was taken ; and, behold, the pillow under his head seemed to him on fire. Upon this, turn- ing to those that were with him, he said to them prophetically, " I must be burnt alive." CHAP. VI. POLYCARP IS BETRAYED BY A SER- VANT. And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately 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 house- hold. The Irenarch 3 then (whose office is the same as that of the Cleronomus 4 ) , by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfil his 1 Literally, " the nobleness of the God-loving and God-fearing race of Christian ■ rip. Malt. x. 23. 3 It was the duty of the Irenarch to apprehend all seditious troublers of the publii )«:ace. * Some think that those magistrates bore this name that were elected by lot. special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself. CHAP. VII. — POLYCARP IS FOUND BY HIS PURSUERS. His pursuers then, along with horsemen, and taking the youth with them, went forth at sup- per-time on the day of the preparation, 5 with their usual weapons, as if going out against a robber. 6 And being come about evening [to the place where he was], they found him lying down in the upper room of 7 a certain little house, from which he might have escaped into another place ; but he refused, saying, " The will of God 8 be done." 9 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 IO made to cap- ture such a venerable man?" 11 Immediately then, in that very hour, he ordered that some- thing 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 I2 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. VIII. POLYCARP IS CITY. BROUGHT INTO THE Now, as soon as he had ceased praying, hav- ing 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 Cath- olic 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 Iren- arch Herod, accompanied by his father Nicetes (both riding in a chariot I3 ), 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 Csesar, 14 and in sacrificing, with the other cere- monies 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, 5 That is, on Friday. 6 Comp. Matt. xxvi. 55. 7 Or, "in." 8 Some read " the Lord." 9 Comp. Matt vi. 10; Acts xxi 14. 10 Or, " diligen • 11 Jacobson reads, " and [marvelling] that they had used so great diligence to capture," etc. 12 Or, " be silent." 13 Jacobson deems these words an interpolation. 14 Or, " Caesar is Lord," all the mss. having icv'pioj instead of ki'jiu , as usually printed. THE MARTYRDOM OF POLYCARP. 41 he said, " I shall not do as you advise me." So they, having no hope of persuading him, began to speak bitter ' 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 dis- turbed, 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 was entering into the sta- dium, 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 cus- tom, [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." s Then, the procon- sul 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? " CHAP. X. — POLYCARP CONFESSES. HIMSELF A CHRIS- TIAN. And when the proconsul yet again pressed him, and said, " Swear by the fortune of Caesar," 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 6 of Christianity are, appoint me a day, and thou shalt hear them." The proconsul re- plied, " 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 authorities which 1 Or, " terrible." 2 Or, " cast him down " simply, the following words being, as above, an interpolation. 3 Or, " sprained his ankle." 4 Or, " not turning back." 5 Referring the words to the heathen, and not to the Christians, as was desired. 6 Or, " an account of Christianity." are ordained of Cod. 7 But as for these, I do not deem them worthy of receiving any account from me." 8 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 ; 9 and it is well for me to be changed from what is evil to what is righteous." IO 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 Poly- carp said, " Thou threatenest me with fire which burneth for an hour, and after a little is extin- guished, 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." CHAP. XII. — POLYCARP IS SENTENCED TO BE 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," the father of the Chris- tians, 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 I2 to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows ' 3 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 behooved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was pray- ing, he turned about and said prophetically to the faithful that were with him, " I must be burnt alive." 7 Comp. Rom. xiii. 1-7; Tit. iii. 1. 8 Or, " of my making any defence to them." 9 Literally, " repentance from things better to things worse is a change impossible to us." 10 That is, to leave this world for a better. 11 Some read, " ungodliness," but the above seems preferable. 12 The Asiarchs were those who superintended all arrangements connected with the games in the several provinces. 13 Literally, " the baiting of dogs." 42 THE MARTYRDOM OF POLYCARP. CHAP. XIII. THE FUNERAL PILE IS ERECTED. This, then, was carried into effect with greater speed than it was spoken, the multitudes imme- diately 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 as every one of the faithful was always eager who should first touch his skin. For, on ac- count 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 secur- ing me by nails, to remain without moving in the pile." CHAP. XIV. THE PRAYER OF POLYCARP. 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 whom we have re- ceived 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, accord- ing as Thou, the ever-truthful 5 God, hast fore- ordained, hast revealed 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 com- ing 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., for, " in a rich "]. 5 laterally, " the not fake and true God." 6 Eusebius (//is/. Keel., iv. 15) has preserved a great portion of this Martyrium, but in a text considerably differing Irom that we have followed. Here, instead of " and," he has " in the Holy Ghost." CHAP. XV. — POLYCARP 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, 7 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, encom- passed 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 per- ceived such a sweet odour [coming from the pile] , as if frankincense or some such precious spices had been smoking 8 there. CHAP. XVL. — POLYCARP 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, 9 and a great quantity of blood, so that the fire was ex- tinguished ; 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 lias been or shall yet be accom- plished. CHAP. XVII. THE CHRISTIANS ARE REFUSED POLY- CARP'S BODY. But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive IO nature of his martyr- dom, 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 received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors 11 of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alee, to go and entreat the governor not to give up his body to be buried, " lest," said he, " forsaking Him 7 Litemlly, " a great flame shining forth." 8 Literally, " breathing." 9 Eusebius omits all mention of the dove, and many have thought the text to be here corrupt. It has been proposed to read eir' apia- Tepa, " on the left hand side," instead of ntpiazepa, " a dove." 10 Literally, "greatness. 11 The Greek, literally translated, is, " and to have fellowship with his holy flesh." THE MARTYRDOM OF POLYCARP. 43 that was crucified, they begin to worship this one." This he said at the suggestion and ur- gent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, be- ing 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 '), nor to worship any other. For Him indeed, as being the Son of God, we adore ; but the mar- tyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary 2 affection towards their own King and Master, of whom may we also be made companions 3 and fellow-disciples ! CHAP. XVIII. THE BODY OF POLYCARP IS BURNED. The centurion then, seeing the strife excited by the Jews, placed the body 4 in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified 5 than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoi- cing, the Lord shall grant us to celebrate the anniversary 6 of his martyrdom, both in memory of those who have already finished their course, 7 and for the exercising 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 Poly- carp, who, being the twelfth that was martyred in Smyrna (reckoning those also of Philadel- phia) , yet occupies a place of his own 8 in the memory of all men, insomuch that he is every- where spoken of by the heathen themselves. He was not merely an illustrious teacher, but also a pre-eminent martyr, whose martyrdom all de- sire to imitate, as having been altogether consis- tent 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 through- out the world. 9 1 This clause is omitted by Eusebius: it was probably interpolated by some transcriber, who had in his mind i Pet. lii. 18. 2 Literally, " unsurpassable." Literally, " fellow-partakers." Or, "hTm." Or, " more tried." Literally, " the birth-day." Literally, " been athletes." 8 Literally, " is alone remembered." 9 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." CHAP. XX. — THIS EPISTLE IS TO BE TRANSMUTED 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, 10 be pleased to send it to the brethren at a greater distance, that they also may glorify the Lord, who makes such choice of His own ser- vants. To Him who is able to bring us all by His grace and goodness" 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 martyr- dom on the second day of the month Xanthicus just begun, 12 the seventh day before the Kalends of May, on the great Sabbath, at the eighth hour. 13 He was taken by Herod, Philip the Trallian being high priest, 14 Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to gener- ation. Amen. CHAP. XXII. SALUTATION. We wish you, brethren, all happiness, while you walk according to the doctrine of the Gos- pel 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 15 the blessed Polycarp suffered, following in whose steps may we too be found in the kingdom of Jesus Christ ! These things l6 Caius transcribed from the copy of Irenseus (who was a disciple of Polycarp), having himself been intimate with Irenreus. 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 10 Literally, " having learned these things." 11 Literally, " gift." 12 The translation is here very doubtful. Wake renders the words ixrivos la-Ta.fj.ivov, " of the present month." 13 Great obscurity hangs over the chronology here indicated. According to Usher, the Smyrnaeans began the month Xanthicus on the 25th of March. But the seventh day before the Kalends of May is the 25th of April. Some, therefore, read 'AwpcAA-iwr instead of iiattav. 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. J S Literally, " according as." "■ What follows is, of course, no part of the original Epistle. 44 THE MARTYRDOM OF POLYCARP. 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 kingdom, to whom, with the Father and the Holy Spirit, be glory for ever and ever. Amen. INTRODUCTORY NOTE TO THE EPISTLE OF IGNATIUS TO THE EPHESIAXS. [a.d. 30-107.] The seductive myth which represents this Father as the little child whom the Lord placed in the midst of his apostles (St. Matt, xviii. 2) indicates at least the period when he may be supposed to have been born. That he and Polycarp were fellow-disciples under St. John, is a tradition by no means inconsistent with anything in the Epistles of either. His subse- quent history is sufficiently indicated in the Epistles which follow. Had not the plan of this series been so exclusively that of a mere revised reprint, the writings of Ignatius themselves would have made me diffident as to the undertaking. It seems impossible for any one to write upon the subject of these precious remains, without provoking controversy. This publication is designed as an Eirenicon, and hence " few words are best," from one who might be supposed incapable of an unbiassed opinion on most, of the points which have been raised in connection with these Epistles. I must content myself therefore, by referring the studi- ous reader to the originals as edited by Bishop Jacobson, with a Latin version and copious annota- tions. That revered and learned divine honoured me with his friendship ; and his precious edition has been my frequent study, with theological students, almost ever since it appeared in 1840. It is by no means superannuated by the vigorous Ignatian literature which has since sprung up, and to which reference will he made elsewhere. But I am content to leave the whole matter, without comment, to the minds of Christians of whatever school and to their independent conclusions. It is a great thing to present them in a single volume with the shorter and longer Epistles duly com- pared, and with the Curetonian version besides. One luxury only I may claim, to relieve the drudging task-work of a mere reviser. Surely I may point out some of the proverbial wisdom of this great disciple, which has often stirred my soul, as with the trumpet heard by St. John in Pat- mos. In him, indeed, the lions encountered a lion, one truly begotten of " the Lion of the tribe of Judah." Take, then, as a specimen, these thrilling injunctions from his letter to Polycarp, to whom he bequeathed his own spirit, and in whom he well knew the Church would recognize a sort of survival of St. John himself. If the reader has any true perception of the rhythm and force of the Greek language, let him learn by heart the originals of the following aphorisms : — 1. Find time to pray without ceasing. 2. Every wound is not healed with, the same remedy. 3. The times demand thee, as pilots the haven. 4. The crown is immortality. 1 5. Stand like a beaten anvil. 2 6. It is the part of a good athlete to be bruised and to prevail. 1 Does not this seem a pointed allusion to Rev. ii. 10? 2 2ttj0i «t aKy.u>v Tunroixtvot. 45 46 INTRODUCTORY NOTE. 7. Consider the times : look for Him who is above time. 8. Slight not the menservants and the handmaids. 9. Let your stewardship define your work. 10. A Christian is not his own master, but waits upon God. Ignatius so delighted in his name Theophorus (sufficiently expounded in his own words to Trajan or his official representative), that it is worth noting how deeply the early Christians felt and believed in (2 Cor. vi. 16) the indwelling Spirit. Ignatius has been censured for his language to the Romans, in which he seems to crave mar- tyrdom. But he was already condemned, in law a dead man, and felt himself at liberty to glory in his tribulations. Is it more than modern Christians often too lightly sing? — " Let cares like a wild deluge come, And storms of sorrow fall," etc. So the holy martyr adds, " Only let me attain unto Jesus Christ." The Epistle to the Romans is utterly inconsistent with any conception on his part, that Rome was the see and residence of a bishop holding any other than fraternal relations with himself. It is very noteworthy that it is devoid of expressions, elsewhere made emphatic, 1 which would have been much insisted upon had they been found herein. Think what use would have been made of it, had the words which he addresses to the Smyrnseans (cap. viii.) to strengthen their fidelity to Polycarp, been found in this letter to the Romans, especially as in this letter we first find the use of the phrase " Catholic Church " in patristic writings. He defines it as to be found " where Jesus Christ is," words which certainly do not limit it to communion with a professed successor of St. Peter. The following is the original Introductory Notice : — The epistles ascribed to Ignatius have given rise to more controversy than any other docu- ments connected 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 Christian w T orld ; and a strong temptation has thus been felt to allow some amount of prepossession to enter into the discussion 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 Mary, 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 Romans, one to the Philadel- phians, one to the Smyrnaeans, 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 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 possess two Greek recensions, a shorter and a longer. It is plain that one or other of these exhibits a corrupt text, and 1 See To the Trallians, cap. 13. Much might have been made, had it been found here, out of the reference to Christ the High Priest (Philadelphtans, cap. 9). INTRODUCTORY NOTE. 47 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 beginning of the eighteenth century, the seven Greek Epistles, of which a translation is here given, came to be generally accepted in their shorter 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 I )al- loeus), published in 1666. This drew forth in reply the celebrated Vindicice 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 AYhiston, who laboured to main- tain in his Primitive Christianity Revived (1711) the superior claims of the longer recension of the Epistles, apparently 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 Lard- ner, 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 them- selves 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), Rosenmtiller (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 suspected that they were not free from interpolation. Upon the whole, however, the shorter recension was, until recently, accepted with- out much opposition, and chiefly in dependence on the work of Bishop Pearson above mentioned, as exhibiting 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. 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 1S45 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 48 INTRODUCTORY NOTE. 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 controverted his arguments, Cureton published his Vindicice Ignatiance 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 generally 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, 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, supposing him dis- posed 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 we find the whole subject discussed. As to the personal history of Ignatius, almost nothing is known. The principal source of in- formation 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, however, 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, w-here 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 expedition 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 Smyrnseans, and Polycarp. He then came on to Neapolis, and passed through the whole of Macedonia. Finding a ship at Dyr- rachium 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. 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 Ignatian letters. THE EPISTLE OF IGNATIUS TO THE EPHESIAXS. SHORTER AND LONGER VERSIONS. Ignatius, who is also called Theopho- rits, 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 the \ Father, and Jesus Christ, our God : Abundant happiness through Jesus Christ, and His tindefiled grace. CHAP. I.- I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers 4 of God, and stir- ring up 5 yourselves by the blood of '< God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted 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 sacrifice to God," 6 [ye hastened to see me 7 ]. I received, therefore, 8 your whole multitude in the name of God, through Onesimus, a man of inexpressible love, 9 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. Ignatius, who is also called Theophorus, to the Church tuhich 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 unchange- able 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 : Abundant happiness through Jesus Christ, and His undefledfoy. 3 — 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 4 of the love of God towards man, and stirring up 5 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 permitted 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," 6 [ye hastened to see me 7 ]. I have therefore received your whole mul- titude in the name of God, through Onesimus, a man of inexpressible love, 9 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 yourselves so excellent, to obtain such an excellent bishop. 1 Literally, " before the ages." 2 These words may agree with " glory," but are better applied to the " Church." 3 Some read, as in the shorter recension, " grace." * Literally ; " imitators; " comp. Eph. v. i. 5 Comp. in the Greek, i Tim. i. 6. 6 Eph. v. 2. 7 This is wanting in the Greek. 8 Literally, " since therefore," without any apodosis. 9 Or, "unspeakably beloved.'' 49 5° EPISTLE OF IGNATIUS TO THE EPHESIANS. CHAP. II. CONGRATULATIONS AND ENTREATIES. As to my fellow-servant Burrhus, your deacon in regard to God and blessed in all things, 1 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 2 of your love, hath in all things refreshed 3 me, as the Father of our Lord Jesus Christ shall also re- fresh 3 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 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 concern- ing the same thing," 5 and that, being subject to the bishop and the presby- tery, ye may in all respects be sancti- fied. CHAP. III. 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 up by you in faith, exhortation, patience, and long-suffer- ing. But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken 6 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 everywhere to the utmost bounds [of the earth], are so by the will of Jesus Christ. As to our fellow-servant Burrhus, your deacon in regard to God and blessed in all things, I pray that he may con- tinue 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 2 of your love to us, hath in all things refreshed 3 me, and "hath not been ashamed of my chain," 4 as the Father of our Lord Jesus Christ will also refresh 3 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 befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience " ye may be perfectly joined to- gether in the same mind and in the same judgment, and may all speak the same thing concerning the same thing," s and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified. — EXHORTATIONS TO UNITY. 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 taken 6 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 cer- tain place, " I do always those things that please Him." 7 Wherefore 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 followers of me, even as I also am of Christ." 8 CHAP. IV. —THE SAME CONTINUED. Wherefore it is fitting that ye should run together 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 Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God's appointment 9 rules over you. Which thing ye indeed of yourselves 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 1 Or, " your most blessed deacon in nil things pertaining to God " 2 Literally, " pattern." 3 Comp. t Cor. xvi. 18, etc. * Comp. 2 Tim. i. 16. 5 i Cor. i. 10. * Comp. Philem. 8, 9. 7 John viii. 29. 8 1 Cor. xi. 1. 9 Literally, " according to God." EPISTLE OF IGNATIUS TO THE EPHESIANS. 51 concord and harmonious love, Jesus Christ is 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 perceive 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. love, of which Jesus Christ is the Captain and Guardian, ' do ye, man by man, become but one choir ; so that, agreeing together in concord, and obtaining ■ a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Sun 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 agree in unity ! Let no man deceive himself: if any one be not within the y^ftar, he is deprived of the bread of ' God. For if the prayer of one or two possesses 4 such power, how much more that of the bishop and the whole Church ! He, therefore, that does not assemble with the Church, has even 5 by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud." 9 Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God. 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 3 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 de- ceive 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 4 such power 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 separates himself from such, and does not meet in the society where sacrifices 6 are offered, and with " the Church of the first-born whose names are written in heaven," is a wolf in sheep's clothing, 7 while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obe- dient to Christ, who has appointed them ; but he that is , disobedient to these is disobedient to Christ Jesus. And " he that obeyeth not s 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, quarrel- some, and proud. But " God," says [the Scripture] " resist- eth the proud, but giveth grace to the humble ;" 9 and, " The proud have greatly transgressed." The Lord also says to the priests, " He that heareth you, heareth Me ; and he that heareth 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. 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, " 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 Now the more any one sees the bishop keeping silence, IO 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," as we would do Him that sent him. It is manifest, there- fore, that we should look upon the bishop even as we would upon the 1 Literally, " receiving a union to God in oneness." 2 John xvii. n, 12. 3 Some read, " mixed up with. ''..Matt xvm. 19. i Or, " already." 6 Literally, " in the assembly of sacrifices." 7 Matt. vii. 15. £ Or, " beheveth not ' (John 111. 36). 9 Prov. iii. 34; James iv. 6; 1 Pet. v. 5. I0 That is, " showing forbearance." a Comp. Matt. xxiv. 25. 52 EPISTLE OF IGNATIUS TO THE EPHESIANS. Lord Himself. And indeed Ones- slothful men." l And indeed Onesimus himself greatly imus himself greatly commends your commends your good order in God, that ye all live accord- good order in God, that ye all live ac- ing to the truth, and that no sect 2 has any dwelling-place cording to the truth, and that no sect 2 among you. Nor indeed do ye hearken to any one rather has any dwelling-place among you. than to Jesus Christ, the true Shepherd and Teacher. And Nor, indeed, do ye hearken to any one ye are, as Paul wrote to you, "one body and one spirit, be- rather than to Jesus Christ speaking cause ye have also been called in one hope of the faith. 3 in truth. 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." 4 Such, then, are ye, having been taught by such instructors, Paul the Christ-bearer, and Timothy the most faithful. CHAP. VII. BEWARE OF FALSE TEACHERS. For some are in the habit of carry- But some most worthless persons are in the habit of ing about the name [of Jesus Christ] carrying about the name [of Jesus Christ] in wicked in wicked guile, while yet they prac- guile, while yet they practise things unworthy of God, tise things unworthy of God, whom and hold opinions contrary to the doctrine of Christ, to ye must flee as ye would wild beasts, their own destruction, and that of those who give credit For they are ravening dogs, who bite to them, whom you must avoid as ye would wild beasts, secretly, against whom ye must be on For " the righteous man who avoids them is saved for your guard, inasmuch as they are men ever ; but the destruction of the ungodly is sudden, and who can scarcely be cured. There is v a subject of rejoicing." s For " they are dumb dogs, one Physician who is possessed both that cannot bark," 6 raving mad, and biting secretly, of flesh and spirit ; both made and against whom ye must be on your guard, since they not made ; God existing in flesh ; true labour under an incurable disease. But our Physician * life in death ; both of Mary and of is the only true God, the unbegotten and unapproach- God ; first possible and then impossi- able, the Lord of all, the Father and Begetter of the only- ble, — 7 e ven Jesus Christ our Lord. begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, 8 but who afterwards became also man, of Mary the virgin. For " the Word was made flesh." 9 Being incorporeal, He was in the body ; being impassible, He was in a passible body ; being immortal, He was in a mortal 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 deceive you, Let not then any one deceive you, as indeed ye are as indeed ye are not deceived, inas- not deceived ; for ye are wholly devoted to God. For much as ye are wholly devoted to when there is no evil desire within you, which might de- God. For since there is no strife file and torment you, then do ye live in accordance with raging among you which might dis- the will of God, and are [the servants] of Christ. Cast > you, ye are certainly living in ye out that which defiles *° you, who are of the " most holy accordance with God's will. I am Church of the Ephesians, which is so famous and cele- fiir inferior to you, and require to brated throughout the world. They that are carnal can- be sanctified by your Church of not do those things which are spiritual, nor they that are Ephesus, so renowned throughout spiritual the things which are carnal; even as faith can- the world. They that are carnal not do the works of unbelief, nor unbelief the works of cannot do those things which are faith. But ye, being full of the Holy Spirit, do nothing spiritual, nor they that are spiritual according to the flesh, but all things according to the the things which are carnal ; even Spirit. Ye are complete in Christ Jesus, " who is the as faith cannot do the works of un- Saviour of all men, specially of them that believe." ,2 1 Prov. xxii. 20, after LXX. 2 Or, " heresy." 3 1 Eph. iv. 4. * Eph. iv. 5, 6, 5 Prov. x. 25, xi. 3. 6 Isa. lvi. to. "> This clause is wanting in the Greek, and has been supplied from the ancient Latin version. 8 Or, " before the ages." 9 John 1. 14. 10 It is difficult to translate nepi^rj^a in this and similar passages; comp. 1 Cor. iv. 13. " Literally, " and the." l2 1 Tim. iv. 10. EPISTLE OF IGNATIUS TO THE EPHESIAXS. DJ belief, nor unbelief the works of faith. But even those things which ye do according to the flesh are spiritual ; for ye do all things in Jesus Christ. 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 doctrine, 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 ' of the tem- ple 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, 2 v making use of the Holy Spirit as a rope, while your faith 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- travellers, are God-bearers, temple- bearers, Christ-bearers, bearers of holiness, adorned in all respects with the commandments 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 Christian life 7 ye love nothing but God only. chap. x. And pray ye without ceasing in be- half of other men. For there is in them hope of repentance that they Nevertheless, I have heard of some who have pas ed 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 peo- ple 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." 3 And says He of the Holy Spirit, "He shall not speak of Himself, but whatsoever things He shall hear from Me." 4 And He says of Himself to the Father, " I have," says He, " glori- fied Thee upon the earth ; I have finished the work which, Thou gavest Me ; I have manifested Thy name to men." 5 And of the Holy Ghost, " He shall glorify Me, for He receives of Mine." 6 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, flattering, 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 be- ing 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." 8 Now the way is unerring, namely, Jesus Christ. For, says He, " I am the way and the life." 9 And this way leads to the Father. For " no man," says He, " cometh to the Father but by Me." IO Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Chi being " a royal priesthood, a holy nation, a peculiar peo- ple," " 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." '•' I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God. EXHORTATIONS TO PRAYER, HUMILITY, ETC. And pray ye without ceasing in behalf of other men ; for there is hope of the repentance, that they may attain to God. For " cannot he that falls arise again, and he \S 1 Comp. i Pet. ii. 5. - Comp. John xii. 32. 3 John xiv. 24. 4 John xvi. 13. 5 John xvii. 4, 6. * John xvi. 14. 7 Literally, " according to the other life." 8 Ps. cxix. 1. 9 John xiv. 6. 10 John xiv. 6. " 1 Pet. ii. 9. J - Eph. i. 1. 54 EPISTLE OF IGNATIUS TO THE EPHESIANS. may attain to God. See, 2 then, that they be instructed by your works, if in no other way. Be ye meek in response to their wrath, humble in opposition to their boasting : to their blasphemies return 4 your prayers ; in contrast to their error, be ye stedfast 5 in the faith ; and for their cruelty, manifest 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 condemned ?) , 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. that goes astray return? " ' Permit them, then, to be in- structed by you. Be ye therefore the ministers of God, y and the mouth of Christ. For thus saith the Lord, " \v ye take forth the precious from the vile, ye shall be as my mouth." 3 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 passion by meek- ness. For " blessed are the meek ; " 6 and Moses was meek above all men ; 7 and David was exceeding meek. 8 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 op- pose themselves." 9 Do not seek to avenge yourselves on those that injure you, for says [the Scripture], " If I have returned evil to those who returned evil to me." IO 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 reviled, reviled not again;" 11 when He was crucified, He answered not; " when He suffered, He threatened not ;" I2 but prayed for His enemies, " Father, forgive them ; they know not what they do." ' 3 If any one, the more he is injured, dis- plays the more patience, blessed is he. If any one is defrauded, 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," I+ in Christ Jesus. CHAP. XI. — AN EXHORTATION TO FEAR GOD, ETC. The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, that it tend not to our condem- nation. For let us either stand in awe of the wrath to come, or show regard for the grace which is at pres- ent displayed — one of two things. Only [in one way or another] let us be found in Christ Jesus unto the true I- life. Apart from Him, let nothing attract l6 you, for whom I bear about these bonds, these spiritual jewels, by which may I arise through your pray- ers, of which 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. chap. xn. The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbear- ance.^ 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 perfected through your prayers, and / become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life. 17 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 apos- tles by the power of Jesus Christ, with Paul, and John, and Timothy the most faithful. — PRAISE OF THE EPHESIANS. I know both who I am, and to I know both who I am, and to whom I write. I am whom I write. lam a condemned the very insignificant Ignatius, who have my lot with 18 man, ye have been the objects of those who are exposed to danger and condemnation. 1 Jer. viii. 4. 2 Literally, " permit." 1^ r. xv. 19. 4 The verb is here omitted in the original. 5 Comp. Col. i. 23. 6 Matt. v. 4. 7 Num. xii. 3. 8 Ps. exxxi. 2. 9 2 Tim. ii. 24, 25. IO Ps. vii. 4. " 1 I'et. ii. 23. 12 1 Pet. ii. 23. " Luke xxiii. 34. 14 1 Pet. iv. 7. '5 Rom. ii. 4. I6 Literally, " let nothing become you." " Phil. iii. 10. I8 Literally, " am like to." EPISTLE OF IGNATIUS TO THE EPHESIANS. 55 mercy ; I am subject to danger, ye are established in safety. Ye are the persons through ' whom those pass that are cut off for the sake of God. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, the deservedly most happy, at whose feet 4 may I be found, when I shall attain to God ; who in all his Epistle s makes mention of you in Christ Jesus. But ye have been the objects of mercy, and are estab- lished 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" 2 to the blood of Ignatius. Ye are initiated into the mys- teries of the Gospel with Paul, the holy, the martyred, inasmuch as he was " a chosen vessel ;" 3 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. CHAP. XIII. EXHORTATION TO MEET TOGETHER FREQUENTLY FOR THE WORSHIP OF GOD. Take heed, then, often to come to- gether to give thanks to God, and show forth His praise. For when ye assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims 7 is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, 8 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 " 6 urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assist- ants. Nothing is better than that peace which is accord- ing to Christ, by which all war, both of aerial and terres- trial 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." 9 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 IO which' are the beginning and the end of life. For the beginning is faith, and the end is love." Now these two, being in- separably connected together, 12 are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a pro- fession of faith sinneth ; I3 nor does he that possesses love hate any one. The tree is made manifest by its fruit ; IS so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a de- mand for mere profession,' 6 but that a man be found continuing in the power of faith to the end. Wherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ IO which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably con- nected together, do 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," 14 said also, "and thy neighbour as thyself." ' 4 Those that pro- fess 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." I5 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 which He did in silence are worthy of 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." ' 7 Men " believe with the heart, and confess with the mouth," the one "unto right- eousness," the other "unto salvation." ,s It is good to teach, if he who speaks also acts. For he who shall both "do and teach, the same shall be great in the kingdom." l9 1 Literally, "ye are the passage of." 2 Matt, xxiii. 35. 3 Acts ix. 15. 4 Literally, "footsteps." 5 Some render, " in every Epistle." b Eph. vi 16. 7 Literally, " his destruction." 8 Literally, " of heavenly and earthly things." 9 Eph. vi. 12. I0 1 Tirn. i. 14. n 1 Tim. i. 5. 12 Literally, " being in unity." 13 Comp. 1 John iii. 7. J 5 Matt. xii # 33. I6 Literally, " there is not now the work of profession."" 17 1 Cor. iv. 20. I8 Rom. x. 10. 14 I. tike x. 27. '9 Matt. v. 19. 56 EPISTLE OF IGNATIUS TO THE EPHESIANS. the Father. 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 therefore do all things as those who have Him dwelling in us, that we may be His temples, 2 and He may be in us as our God, which indeed He is, and will manifest Him- self before our faces. Wherefore we justly love Him. CHAP. XVI 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." ' 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 we may be His tem- ples, 2 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. THE FATE OF FALSE TEACHERS. Do not err, my brethren. 3 Those that corrupt families shall not inherit the kingdom of God. 4 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 Do not err, my brethren. 3 Those that corrupt families shall not inherit the kingdom of God. 4 And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured 1, corrupts by wicked doctrine the faith / the cross, and submitted to death ! Whosoever, " being of God, for which Jesus Christ was waxen fat," 5 and " become gross," sets at nought His crucified ! Such an one becoming doctrine, shall go into hell. In like manner, every one defiled [in this way], shall go away that has received from God the power of distinguishing, into everlasting fire, and so shall every and yet follows an unskilful shepherd, and receives a false one that hearkens unto him. opinion for the truth, shall be punished. " What com- munion hath light with darkness ? or Christ with Belial ? Or what portion hath he that believeth with an infidel ? or the temple of God with idols? " 6 And in like manner say I, what communion hath truth with falsehood? or righteousness with unrighteousness ? or true doctrine with that which is false ? CHAP. XVII. BEWARE OF FALSE DOCTRINES. For this end did the Lord suffer the ointment to be poured upon His head, 7 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 captive from the life which is set before you. And why are we not all prudent, since we have received the knowledge of ; God, which is Jesus Christ ? Why do we foolishly perish, not recognising the gift which the Lord has of a truth sent to us? For this end did the Lord suffer the ointment to be poured upon His head, 7 that His Church might breathe forth immortality. For saith [the Scripture], "Thy name is as ointment poured forth ; therefore have the virgins loved Thee : they have drawn Thee ; at the odour of Thine ointments we will run after Thee." 8 Let no one be anointed with the bad odour of the doctrine of [the prince of] this world ; let not the holy Church of God be led captive by his subtlety, as was the first woman.' 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 ac- knowledging the gift which we have received, do we fool- ishly perish ? CHAP. XVIII. Let my spirit be counted as noth- ing '° for the sake of the cross, which is a stumbling-block " to those that do not believe, but to us salvation and ■THE GLORY OF THE CROSS. The cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salva- tion and life eternal. " Where is the wise man ? where the disputer?" 12 Where is the boasting of those who I 2 Cor. viii. 18. 2 i Cor. vi. 19. 3 Comp. James i. 16. * 1 Cor. vi. 9, 10. 5 Deut. xxxii. 15. 6 2 Cor. vi. 14-16. "> Comp. John xii. 7. 8 Song of Sol. i. 3, 4. 9 Literally, " before the ages." I0 Again jrcpn|o)/aa, translated " offscouring," 1 Cor. iv. 13. II Comp. 1 Cor. i. 18. li 1 Cor. i. 20. » EPISTLE OF IGNATIUS TO THE EPHESIANS. 57 life eternal. "Where is the wise man? where the clisputer?" l Where is the boasting of those who are styled pendent? For our God, Jesus Christ/ was, according to the appointment 3 of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water. are called mighty ? For the Son of God, who was be- gotten before time began, 2 and established all things according to the will of the Father, He was conceived in the womb of Mary, according to the appointment 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 shall be called Im- manuel." 4 He was born and was baptized by John, that He might ratify the institution committed to that prophet. . CHAP. XIX. THREE CELEBRATED MYSTERIES. Now the virginity of Mary was hid- den from the prince of this world, as was also her offspring, and the death of the Lord ; three mysteries of re- nown, 5 which were wrought in silence by 6 God. How, then, was He mani- fested to the world ? ? A star shone forth in heaven above all the other stars, the light of which was inex- pressible, 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 spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared ; ig- norance was removed, and the old kingdom abolished, God Himself be-i ing manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, be- cause He meditated the abolition of death. 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, 5 which were wrought in silence, but have been revealed to us. A star shone forth in heaven above all that were before it, and its light 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. It far exceeded them all in brightness, and agitation was felt as to whence this new spectacle [proceeded]. Hence worldly wisdom became folly ; conjuration was seen to be mere trifling ; and magic became utterly ridiculous. Every law 8 of wickedness vanished away ; the darkness of ignorance was dispersed ; and tyrannical authority was destroyed, God being manifested as a man, and man dis- playing power as God. But neither was the former a mere imagination, 9 nor did the second imply a bare hu- manity ; 1C> but the one was absolutely true, 11 and the other an economical arrangement. 12 Now that received a be- ginning which was perfected by God. 13 Henceforth all things were in a state of tumult, because He meditated the abolition of death. / CHAP. XX. — PROMISE OF ANOTHER LETTER. If Jesus Christ shall graciously per- mit me through your prayers, and if it be His will, I shall, in a second lit- tle work which I will write to you, make further manifest to you [the na- ture of] the dispensation of which I have begun [to treat], with respect to the new man, Jesus Christ, in His' faith and in His love, in His suffering and in His resurrection. Especially [will I do this I4 ] if the Lord make known to me that ye come together CHAP. XX. — EXHORTATIONS TO STEDFASTNESS AND UNITY. Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually,' 5 through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and " the first-born of every creature," l6 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 undi- vided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which pre- vents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ. 1 i Cor. i. 20. Literally, 23. before the ages.' 3 Or, " economy," or " dispensation.' 25; 1 Tim, i. 4. 7 Literally, " to the ages." Comp. Col. i 4 Isa. vii. 14; Matt. i. 23. ' 5 Literally, " of noise." 6 Or, " in the silence of God " — divine silence. 8 Some read, " bond." 9 Literally, " opinion." I0 Literally, " bareness." n Literally, " truth." 12 Literally, " an economy." 13 Or, " that which was perfect received a beginning from God." ** The punctuation and meaning are here doubtful. 15 Literally, " by name." I6 Col. i. 15. 53 EPISTLE OF IGNATIUS TO THE EPHESIANS. man by man in common through grace, individually, 1 in one faith, and in Jesus Christ, who was of the seed of David according to the flesh, be- ing both the Son of man and the Son of God, so that ye obey the bishop and the presbytery with an undivided mind, breaking ,one and the same bread, which is the medicine of im- mortality, and the antidote to prevent us from dying, but [which causes] that we should live for ever in Jesus Christ. CHAP. XXI. CONCLUSION. My soul be for yours and theirs 2 whom, for the honour of God, ye have sent to Smyrna ; whence also I write to you, giving thanks unto the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembered you. Pray ye for the Church which is in Syria, whence I am led bound to Rome, be- ing the last of the faithful who are there, even as I have been thought worthy to be chosen 4 to show forth the honour of God. Farewell in God the Father, and in Jesus Christ, oun common hope. My soul be for yours and theirs 2 whom, for the hon- our of God, ye have sent to Smyrna; whence also I write to you, giving thanks to the Lord, and loving Poly- carp even as 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 faithful that are there, who 3 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] . 5 1 Literally, "by name." 2 Some render, " May I, in my turn, be the means of refreshing you and those," etc. 3 Some read, " even as." * Literally, " to be found for." 5 Some omit, " Grace [be with you]." THE EPISTLE OF IGNATIUS TO THE MAGNESIAXS SHORTER AND LONGER VERSIONS. Ignatius, who is also called Hieopho- Ignatius, who is also called Theophorus, to the \_Church~\ rus, to the [ Churcli\ blessed in the blessed in the grace of God the Father, in Jesus Christ grace of God the Father, in Jesus our Saviour, in whom I salute the Church which is at Christ our Saviour, in whom I Magnesia, near the Mceander, and wish it abundance salute the Church which is at Mag- of happiness in God the Father, and in Jesus Christ, nesia, near the Mceander, and wish our Lord, in whom may you have abundance of hap- it abundance of happiness in God piness. the Father, and in Jesus Christ. CHAP. I. — REASON OF WRITING THE EPISTLE. Having been informed of your Having been informed of your godly * love, so well- godly r love, so well-ordered, I re- ordered, I rejoiced greatly, and determined to commune joiced greatly, and determined to with you in the faith of Jesus Christ. For as one who commune with you in the faith of has been thought worthy of a divine and desirable name, Jesus Christ. For as one who has in those bonds which I bear about, I commend the been thought worthy of the most hon- Churches, in which I pray for a union both of the' flesh ourable of all names, 2 in those bonds and spirit of Jesus Christ, " who is the Saviour of all men, which I bear about, I commend the but specially of them that believe ; " 3 by whose blood Churches, in which I pray for a union ye were redeemed ; by whom ye have known God, or both of the flesh and spirit of Jesus rather have been known by Him ; 4 in whom enduring, Christ, the constant source of our life, ye shall escape all the assaults of this world : for " He and of faith and love, to which nothing is faithful, who will not suffer you to be tempted above is to be preferred, but especially of that which ye are able." 5 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. CHAP. II. — I REJOICE IN YOUR MESSENGERS. Since, then, I have had the privi- Since, then, I have had the privilege of seeing you, lege of seeing you, through Damas through Damas your most worthy 6 bishop, and through your most worthy bishop, and through your worthy 6 presbyters Bassus and Apollonius, and your worthy presbyters Bassus and through my fellow-servant the deacon Sotio, whose friend- Apollonius, and through my fellow- ship may I ever enjoy, 7 inasmuch as he, by the grace of servant the deacon Sotio, whose friend- God, is subject to the bishop and presbytery, in the law ship may I ever enjoy, inasmuch as he of Jesus Christ, [I now write 8 to you], is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ, [I now write 8 to you]. 1 Literally, " according to God." 2 Literally, " of the most God-becoming name," referring either to the appellation " Theophorus," or to that of "martyr" or "confessor." 3 i Tim. iv. 10. 4 Comp. Gal. iv. 9. s 1 Cor. x. 13. b Literally, "worthy of God." 7 Literally, " whom may I enjoy." 8 The apodosis is here wanting in the original, but must evidently be supplied in some such way as above. 59 6o EPISTLE OF IGNATIUS TO THE MAGNESIANS. CHAP. III. HONOUR YOUR YOUTHFUL BISHOP. Now it becomes you also not to treat your bishop too familiarly on account of his youth, 1 but to yield him all reverence, having respect to 2 the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance 3 [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 therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of Him who has willed us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisi- ble. And all such conduct has refer- ence not to man, 10 but to God, who knows all secrets. Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according 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; inasmuch as " not the ancient are [necessarily] wise, nor do the aged understand prudence ; but there is a spirit in men." 4 For Daniel the wise, at twelve years of age, became pos- sessed 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. 5 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. 6 In like manner, Jeremiah also re- ceived this message from God, " Say not, I am a child." 7 Solomon too, and Josiah, [exemplified 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. 8 The latter, coming to the throne when eight years old, 9 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. 11 Timothy the Christ- bearer was young, but hear what his teacher writes to him : " Let no man despise thy youth, but be thou an example of the believers in word and in conduct." I2 It is becoming, therefore, that ye also should be obedient to your bishop, and contradict 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] 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." I3 And Moses declares, " For their murmuring is not against us, but against the Lord God." I4 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, 15 and were cast down alive into Hades. Korah also, 16 and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again, 17 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 l8 beheaded for the same reason. Uzziah, 19 when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured, 20 because he did not wait for Samuel the high priest. It behoves you, there- fore, also to reverence your superiors. 1 Literally, " to use the age of your bishop." 2 Literally, " according to." 3 Literally, " youthful condition." * Job xxxii. 8,9. S Dan. xiii. (Apoc). 6 1 Sam. iii 1. 7 Jer. i. 7. 8 1 Kings lii. 16. 2 Kings xxii. xxiii. I0 Literally, " to flesh." u Dan. xiii. 52 (Apoc). I2 1 Tim. iv. 12. 13 1 Sam. viii. 7. ** Ex. xvi. 8. IS Num. xvi. 1. lb Num. xvi. 31. I7 2 Sam. xviii. 14. 18 Sheba is referred to under this name: see 2 Sam. xx. 22. 2 9 2 Chron. xxvi. 20. 20 1 Sam. xiii. 11. EPISTLE OF IGNATIUS TO THE MAGNESIANS. 61 CHAP. IV. SOME WICKEDLY ACT INDEPENDENTLY OF THE ITSHOP. It is fitting, then, not only to be It is fitting, then, not only to be called Christians, but called Christians, but to be so in real- to be so in reality. For it is not the being called so, ity : as some indeed give one the title but the being really so, that renders a man blessed. To of bishop, but do all things without those who indeed talk of the bishop, but do all things him. Now such persons seem to me without him, will He who is the true and first Hishop, to be not possessed of a good con- and the only High Priest by nature, declare, " Why call science, seeing they are not stedfastly ye Me Lord, and do not the things which I say? " ' For gathered together according to the such persons seem to me not possessed of a good con- commandment, science, but to be simply dissemblers and hypocrites. chap. v. Seeing, then, all things have an end, these two things are simulta- neously set before 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 unbe- lieving are of this world ; but the be- lieving have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion, 3 His life is not in us. DEATH IS THE FATE OF ALL SUCH. Seeing, then, all things have an end, and there is set before us life upon our observance [of God's precepts], but death as the result of disobedience, and every one, according 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 different 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, 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 unbelieving bear the image of the prince of wickedness. The believing possess 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, 3 His life is not in us. CHAP. VI. PRESERVE HARMONY. Since therefore I have, in the per- sons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, 4 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, who was with the Father before the beginning of time, 5 and in the end was revealed. Do ye all then, imitating the same divine conduct, 7 pay respect 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 pre- side over you, as a type and evidence of your immortality. 8 Since therefore I have, in the persons before men- tioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, 4 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 before the beginning of time, 5 was God the Word, the only-begotten Son, and remains the same for ever ; for " of His king- dom there shall be no end," 6 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. 1 Luke vi. 46. 2 The apodosis is wanti 3 Or, " after the likeness of His passion." 6 Dan. ii. 44, vii. 14, 27 1 Literally, " ng in the original, and some prefer finding it in the following sentence * Literally, " in harmony of God." 5 Literally, " before the ages.' receiving the like manners of God." 8 The meaning is here doubtful. 62 EPISTLE OF IGNATIUS TO THE MAGNESIANS. CHAP. VII. DO NOTHING WITHOUT THE BISHOP AND PRESBYTERS. As therefore the Lord did nothing without the Father, being united to Him, neither by Himself nor by the apostles, so neither do ye anything without the bishop and presbyters. Neither endeavour that anything ap- pear reasonable and proper to your- selves apart ; but being come together into the same place, let there be one prayer, one supplication, one mind, one hope, in love and in joy undented. There is one Jesus Christ, than whom nothing is more excellent. Do ye therefore 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. As therefore the Lord does nothing without the Father, for says He, " I can of mine own self do nothing," * so do ye, neither presbyter, nor deacon, nor layman, do any- thing without the bishop. Nor let anything appear com- mendable to you which is destitute of his approval. 2 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 unbe- gotten God. CHAP. VIII. CAUTION AGAINST FALSE DOCTRINES. Be not deceived with strange doc- trines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we ac- knowledge that we have not received grace. For the divinest prophets lived according to Christ Jesus. On this account also they were perse- cuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence, 5 and who in all things pleased Him that sent Him. Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," 3 and things in which the Jews make their boast. " Old things are passed away : behold, all things have become new." 4 For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving 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. 6 CHAP. IX. LET US LIVE WITH CHRIST. If, therefore, those who were brought up in the ancient order of things 7 have come to the possession of a new 8 hope, no longer observing the Sab- bath, but living in the observance IO 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, 12 and therefore endure, that we may be found the disciples of Jesus Christ, our only Master — how shall we be able to live apart from Him, whose disciples the prophets them- selves 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.' 6 If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the com- ing 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 ; " 9 and again, " Your father Abraham rejoiced to see My day, and he saw it, and was glad ; for before Abraham was, I am ; " " 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 expected Him as their Lord and Saviour, saying, " He will come and save us." ' 3 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." I4 For say the [holy] oracles, " In the sweat of thy face shalt thou eat thy bread." ' 5 But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the work- 1 John v. 30. 2 Or, " contrary to his judgment. " 3 1 Tim. i. 4. * 2 Cor. v. 17. 5 Some have argued that the Gnostic 2iy»f, tilence, is here referred to, and have consequently inferred that this epistle could not have been written by Ignatius. 6 Some read iin-o<7Trj* Gen. xxviii. 14. « Acts xiii. 48. 17 i.e., addicted to the error of Judaizing. 6 4 EPISTLE OF IGNATIUS TO THE MAGNESIANS. ye attain to full assurance in regard to the birth, and passion, and resurrec- tion which took place in the time of the government of Pontius Pilate, be- ing truly and certainly accomplished by Jesus Christ, who is our hope, 1 from which may no one of you ever be turned aside. 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 as- cended 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. 2 He who knows these things with a full assur- ance, 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 3 ever be turned aside ! 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 your- selves. And ail the more when I commend you, I know that ye cherish modesty 4 of spirit; as it is written, "The righteous man is his own ac- cuser." 5 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 mod- 1 esty 4 of spirit ; as it is written, " The righteous man is his own accuser ; " 5 and again, " Declare thou first thine iniquities, that thou mayest be justified ; " 6 and again, " When ye shall have done all things that are commanded you, say, We are unprofitable servants ; " 7 " for that which is highly esteemed among men is abomination in the sight of God." s For says [the Scripture], "God be merciful to me a sinner." 9 Therefore those great ones, Abraham and Job, 10 styled themselves " dust and ashes" " before God. And David says, "Who am I before Thee, O Ford, that Thou hast glorified me hitherto ? " I2 And Moses, who was " the meekest of all men," I3 saith to God, " I am of a feeble voice, and of a slow tongue." I4 Be ye therefore also of a humble spirit, that ye may be exalted ; for " he that abaseth himself shall be exalted, and he that exalteth himself shall be abased." I5 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, whatsoever 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 presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one an- other, as Jesus Christ to the Father, Study, therefore, to be established 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 ' 6 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. 1 i Tim. i. i. 2 2 Tim. iv. i; Rom. ii. 6. 3 Some read, "of you." * Literally, "are reverent." S Prov. xviii. 17 (LXX.). 6 Isa. xliii. 26. 1 Luke xvii. 10. 8 Luke xvi. 15. 9 Luke xviii. 13. I0 Some read, "Jacob." " Gen. xviii. 27; Job xxx. 19. 12 1 Chron. xvii. 16. ,3 Num. xii. 3. M Ex. iv. 10. *J Luke xiv. it. I6 Literally, "well-woven." EPISTLE OF IGNATIUS TO THE MAGNESIANS. 65 according to the flesh, and the apos- tles to Christ, and to the Father, and to the Spirit ; that so there may be a union both fleshly and spiritual. CHAP. XIV. YOUR PRAYERS REQUESTED. Knowing as I do that ye are full of God, I have but briefly exhorted you. Be mindful 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 l 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, along with Polycarp, the bishop of the Smyrnasans. The rest of the Churches, in honour of Jesus Christ, also salute you. Fare ye well in the harmony of God, ye who have obtained the inseparable Spirit, who is Jesus Christ. 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 Christ, also salute you. Fare ye well in harmony, ye who have obtained the inseparable Spirit, in Christ Jesus, by the will of God. 1 Literally, " of being fed as by a shepherd." 2 Literally, " of being sprinkled with dew." [N.B. — In cap. ix., note 6, the reference is to the title of these two psalms, as rendered by the LXX. Eis to tc'Aos imkp ttjs oySdrjs.] THE EPISTLE OF IGNATIUS TO THE TRALLIANS. SHORTER AND LONGER VERSIONS. Ignatius, who is also called Theoph- orus, to the holy Church which is at Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and worthy of God, possessing peace through the flesh, and blood, and passion of Jesus Christ, who is oiir hope, through our rising again to Him, 1 which also I salute in its fulness? and in the apostolical char- acter? and wish abundance of hap- piness. Ignatius, who is also called Theophorus, 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? and wish abundance of happiness. CHAP. I. ACKNOWLEDGMENT OF THEIR EXCELLENCE. I know that ye possess an unblame- able and sincere mind in patience, and that not only in present practice, 5 but according to inherent nature, as Po- lybius 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. Having therefore received through him the testimony of your good-will, according to God, I gloried to find you, as I knew you were, the followers of God. I know that ye possess an unblameable and sincere mind in patience, and that not only for present use, 4 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. — For, since ye are subject 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, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also BE SUBJECT TO THE BISHOP, ETC. Be ye subject to the bishop as to the Lord, for " he watches for your souls, as one that shall give account to God." 6 Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, 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 1 Some render, " in the resurrection which is by Him." 2 Either, " the whole members of the Church," or, " in the fulness of blessing." 3 Either, " as an apostle," or, " in the apostolic form." * Literally, " not for use, but for a possession." S Literally, " not according to use, but according to nature." 6 Heb. xiii. 17. 66 EPISTLE OF IGNATIUS TO THE TRALLIANS. 67 be subject to the presbytery, 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 min- isters] 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, therefore, to avoid all grounds of accusation [against them], as they would do fire. 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, therefore, to avoid all grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such. CHAP. III. HONOUR THE DEACONS, etc. r is In like manner, let all reverence the deacons as an appointment 2 of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrim of God, and assembly of the apostles. Apart from these, there is no Church. 4 Concern- ing all this, I am persuaded that ye are of the same opinion. For I have received the manifestation 5 of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, 6 and his meekness of itself a power ; whom I imagine even the ungodly must reverence, seeing they are 7 also pleased that I do not spare myself. But shall I, when per- mitted to write on this point, reach such a height of self-esteem, that though being a condemned 8 man, I should issue commands to you as if I were an apostle ? And do ye reverence them as Christ Jesus, of whose place they are the keepers, even as the bishop is the rep- resentative of the Father of all things, and the presbyters are the sanhedrim of God, and assembly 3 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 5 of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, and his meekness of itself a power ; whom I 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. CHAP. IV. I HAVE NEED OF HUMILITY. I have great knowledge in God, 9 but I restrain myself, lest I should perish through boasting. For now it is needful for me to be the more fear- ful, 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.' 3 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. 10 And even though I were established " 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 "], 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. 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. 3 Or. " conjunction." * Literally, " no Church is called." 5 Or, " pattern." 6 Literal! y, great instruction. 7 Some here follow a text similar to that of the longer recension. 8 Both the text and meaning are here very doubtful; some follow the reading of the longer recension. 9 Literally, " I know many things in God." IO 1 Cor. i. 31. " Or, "confirmed." u Omitted in the MS. 13 A different turn altogether is given to this passage in the longer recension. 68 EPISTLE OF IGNATIUS TO THE TRALLIANS. CHAP. V. I WILL NOT TEACH YOU PROFOUND DOCTRINES. Am I not able to write to you of heavenly things ? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, 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 un- derstand heavenly things, and the places 4 of the angels, and their gather- ings under their respective princes, things visible and invisible. Without reference to such abstruse subjects, I am still but a learner [in other re- spects 5 ] ; for many things are wanting to us, that we come not short of God. For might ' not I write to you things more full of mystery ? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this re- spect, lest, as not being able to receive their weighty im- port, 2 ye should be strangled by them. For even I, though I am bound [for Christ], and am able to understand heaven- ly things, the angelic orders, and the different sorts 3 of angels and hosts, the distinctions between powers and do- minions, and the diversities between thrones and author- ities, the mightiness of the yEons, and the pre-eminence of the cherubim and seraphim, the sublimity of the spirit, the kingdom of the Lord, and above all, the incomparable majesty of Almighty God — though I am acquainted with these things, yet am I not therefore by any means per- fect ; 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 THE POISON OF HERETICS. I therefore, yet not I, but the love of Jesus Christ, entreat you that ye use Christian nourishment only, and ab- stain from herbage of a different kind ; I mean heresy. For those 7 [that are given to this] mix " up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily I3 take, with a fatal pleasure, I4 leading to his own death. I therefore, yet not I, but the love of Jesus Christ, " en- treat you that ye all speak the same thing, and that there be no divisions among you ; but that ye be perfectly joined together in the same mind, and in the same judgment." 6 For there are some vain talkers 8 and deceivers, not Christians, but Christ-betrayers, 9 bearing about the name of Christ in deceit, and " corrupting the word " IO of the Gospel ; while they intermix the poison of their deceit with their persuasive talk, 12 as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, " Let no man be called good who mixes good with evil." 15 For they speak of Christ, not that they may preach Christ, but that they may. re- ject Christ ; and they speak i6 of the law, not that they may establish 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 be- ing born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resur- rection. They introduce God as a Being unknown ; they suppose Christ to be 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. VII. 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 intimate union with ' 7 Jesus Christ our God, and 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." lS For " he that does not heal him- 1 efiov\6ii.r)v apparently by mistake for eSvvdnriv. 2 Literally, " their force." 3 Or, " varieties of." 4 Or, " stations." S Literally, " passing by this; " but both text and meaning are very doubtful. 6 i Cor. i. 10. 7 The ellipsis in the original is here Very variously supplied. 8 Tit. '- Literally, " sweet address 16 Supplied from the old Latin lit. i. io. 9 Literally, " Christ-sellers." IO 2 Cor ii. 17. " Literally, " interwi 13 Or, " sweetly. ,4 The construction is here difficult and doubtful, '5 Apost in version. I7 Literally, " unseparated from." I8 Hos. v. i. ;rweave. Constitutions, vi. 13. EPISTLE OF IGNATIUS TO THE TRALLIANS. 69 bishop, and the enactments of the self in his own works, is the brother of him that destroys apostles. He that is within the altar himself." ' If, therefore, ye also put away conceit, arro- is pure, but 2 he that is without is not gance, disdain, and haughtiness, it will be your privilege pure ; that is, he who does anything to be inseparably united to God, for " He is nigh unto apart from the bishop, and presbytery, those that fear Him." 3 And says He, " Upon whom and deacons, 4 such a man is not pure will I look, but upon him that is humble and quiet, and in his conscience. that trembles at my words? " 5 And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters : but he that is without is one that does any- thing apart from the bishop, the presbyters, and the deacons. Such a person is denied 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 accord- ing to his ability has been made an imitator of the Christ of God? 6 And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers, 7 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 impious man who despises Christ, and depreciates His appointments. CHAP. VIII. — BE ON YOUR GUARD AGAINST THE SNARES OF THE DEVIL. Not that I know there is anything Now I write these things unto you, not that I know of this kind among you ; but I put there are any such persons among you ; nay, indeed I you on your guard, inasmuch as I hope that God will never permit any such report to reach love you greatly, and foresee the my ears, He " who spared not His Son for the sake of snares of the devil. Wherefore, cloth- His holy Church." s But foreseeing the snares of the ing 11 yourselves with meekness, be ye wicked one, I arm you beforehand by my admonitions, renewed I2 in faith, that is the flesh of as my beloved and faithful children in Christ, furnishing the Lord, and in love, that is the you with the means of protection 9 against the deadly blood of Jesus Christ. Let no one disease of unruly men, by which do ye flee from the of you cherish any grudge against his disease 10 [referred to] by the good-will of Christ our neighbour. Give no occasion to the Lord. Do ye therefore, clothing " yourselves with meek- Gentiles, lest by means of a few fool- ness, become the imitators of His sufferings, and of His ish men the whole multitude [of those love, wherewith I3 He loved us when He gave Himself a that believe] in God be evil spoken ransom I4 for us, that He might cleanse us by His blood of. For, " Woe to him by whose from our old ungodliness, and bestow life on us when we vanity my name is blasphemed among were almost on the point of perishing through the de- any." 17 pravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, " Forgive, and it shall be forgiven unto you." " 5 Give no occasion to the Gentiles, lest " by means of a few foolish men the word and doctrine [of Christ] be blasphemed." l6 For says the prophet, as in the person of God, " Woe to him by whom my name is blasphemed among the Gentiles." ,7 CHAP. IX. REFERENCE TO THE HISTORY OF CHRIST. Stop your ears, therefore, when any Stop your ears, therefore, when any one speaks to you one speaks to you at variance with ,8 at variance with lS Jesus Christ, the Son of God, who was 1 Prov. xviii. 9 (LXX.). 2 This clause is inserted from the ancient Latin version. 3 Ps. lxxxv. 9. * The text has "deacon." S Isa. ixvi. 2. * Some render, " being a resemblance according to the power of Christ." 7 Some read, " imitators of Christ, ministering to the bishop, as Christ to the Father." 8 Rom. viii. 32. 9 Literally, " making you drink beforehand what will preserve you." 10 Or, '"' from which disease." " Literally, " taking up." I2 Or, " renew yourselves." I3 Comp. Eph. ii. 4. «* Comp. 1 Tim. ii. 6. 's Matt. vi. 14. I6 1 Tim. vi. 1 ; Tit. ii. 5. 17 Isa. lii. 5. 1S Literally, " apart from." 7^ EPISTLE OF IGNATIUS TO THE TRALLIANS. Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pon- tius Pilate ; He was truly crucified, and [truly] died, in the sight of be- ings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life. 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," ' and lived upon earth without sin. For says He, "Which of you convicteth me of sin?" 2 He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of be- ings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incor- poreal natures ; 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 mul- titude that arose along with the Lord. For says the Scripture, " Many bodies of the saints that slept arose," 3 their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude ; and rent asunder that means 4 of separation which had existed from the beginning of the world, and cast down its partition- 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, expecting till His enemies are placed under His feet." s On the day of the prepa- ration, 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. 6 Dur- ing the Sabbath He continued under the earth in the tomb in which Joseph of Arimathaea had laid Him. At the dawning ot the Lord's day He arose from the dead, ac- cording 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 three nights in the heart of the earth." 7 The day of the preparation, then, comprises the passion ; the Sabbath embraces the burial ; the Lord's Day contains the resurrection. CHAP. X. THE REALITY OF CHRIST S PASSION. But if, as some that are without God, that is, the unbelieving, say, that He only seemed to suffer (they them- selves only seeming to exist), then why am I in bonds? Why do I long to be exposed to 8 the wild beasts ? Do I therefore die in vain ? 9 Am I not then guilty of falsehood IO against [the cross of] the Lord? But if, as some that are without God, that is, the un- believing, 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 8 the wild beasts ? In such a case, I die in vain, and am guilty of falsehood IO 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 be- loved." " 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 which is false is quite abhorrent to the truth. Mary then did truly conceive a 1 John i. 14. 2 John viii. 46. 3 Matt, xxvii. 52. 4 Literally, " hedge," or " fence." 5 Heb. x. 12, 13. 6 Some read, " He was taken down from the cross, and laid in a new tomb." 7 Matt, xii 40. s Literally. " to fight with." 9 Some read this and the following clause affinTi.iir.cly. in lead of interrogatively. IO The meaning is, that if they spoke the truth toncerning the phantasmal character of Christ's death, then Ignatius was guilty of a practical falsehood in suffering for what was false. 11 Zcch. xii. 10. EPISTLE OF IGNATIUS TO THE TRALLIANS. 71 body which had God inhabiting it. And God the Word was truly born of the Virgin, having 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 without 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 nour- ished 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 governor ; 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, net 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, and I shall recompense them." ' 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 believeth 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 serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race. CHAP. XI. AVOID THE DEADLY ERRORS OF THE DOCET^E. Flee, therefore, those evil offshoots [of Satan], which produce death- bearing fruit, whereof if any one tastes, he instantly dies. For these men are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible. By it 9 He calls you through His passion*, as being His members. The head, there- fore, cannot be born by itself, without its members ; God, who is [the Sav- iour] Himself, having promised their union. 10 Do ye also avoid those wicked offshoots of his, 5 Simon his firstborn son, and Menander, and Basilides, and all his wicked mob of followers, 6 the worshippers of a man, whom also the prophet Jeremiah pronounces accursed. 7 Flee also the impure Nicolaitanes, falsely so called, s who are lovers of pleasure, and given to calumnious speeches. Avoid also the children 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." 11 For if they had been branches of the Father, they would not have been " enemies of the cross of Christ," ,2 but rather of those who " killed the Lord of glory." I3 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 1 Ps. xli. 10. 2 Comp. John xi. 42. 3 p s . lxxxii. 8. * John xi. 25, 26. 5 i.e., Satan's. 6 Literally, " loud, confused noise." 7 The Ebionites, who denied the divine nature of our Lord, are here referred to. 3 It seems to be here denied that Nicolas was the founder of this school of heretics. 9 i.e., the cross. IO Both text and meaning are here doubtful. " Matt. xv. 13. 12 Phil. iii. 18. " 1 Cor. ii. 8. 7 2 EPISTLE OF IGNATIUS TO THE TRALLIANS. murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrec- tion, inasmuch as ye are His members. CHAP. XII. CONTINUE IN UNITY AND LOVE. I salute you from Smyrna, together with 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 harmony among yourselves, and in prayer with one another ; for it becomes every one of you, and especially the presby- ters, to refresh the bishop, to the hon- our of the Father, 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 destined, and that I may not be found reprobate. I salute you from Smyrna, together with the Churches of God 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 espe- cially 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 Smyrnseans and Ephesians salutes you. Remember in your prayers the Church which is in Syria, from which also I am not worthy to receive my appellation, being the last J of them. Fare ye well in Jesus Christ, while ye continue subject to the bishop, as to the com- mand [of God], and in like manner to the presbytery. And do ye, every man, love one another with an un- divided heart. Let my spirit be sanc- tified 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 petitions : in whom may ye be found unblame- able. The love of the Smyrnseans and Ephesians salutes you. Remember our Church which is in Syria, from which I am not worthy to receive my appellation, being the last * 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 ex- posed to danger. But the Father of Jesus Christ is faith- ful to fulfil both mine and your petitions : in whom may we be found without spot. May I have joy of you in the Lord. 1 i.e., the least. 2 The shorter recension reads ayvi&Te, and the longer also hesitates between this and aand&Tai. With the former reading the meaning is very obscure : it has been corrected as above to ayyi^rjTou. THE EPISTLE OF IGNATIUS TO THE ROMANS. SHORTER AND LONGER VERSIONS. Ignatius, who is also called Theopho- rus, to the Church which has ob- tained mercy, through the majesty of the Most High Father, and Je- sus Christ, His only-begotten Son ; the Church which is beloved and enlightened by the will of Him that willeth all things which are ac- cording to the love of Jesus Christ our God, which also presides in the place of the region of the Ro- mans, worthy of God, worthy of honour, worthy of the highest hap- piness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy, 2 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 ti7iited, both accord- ing to the flesh and spirit, to every one of His commandments ; 70I10 are filled inseparably with the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in Jesus Christ our God. Ignatius, who is also called TJieophoncs, to the Church which has obtained 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 Roma?is, and which is worthy of God, worthy of honour, worthy of the highest happi- ness, worthy of praise, worthy of credit, 1 worthy of be- ing deemed holy 2 and which presides over love, is named from Christ, and from the Father, and is possessed 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 commandments , who are filled inseparably with all the grace of God, and are purified from every strange taint, [/ wish'] abundance of happitiess un- blameably, in God, even the Father, and our Lord Jesus Christ. CHAP. I. AS A PRISONER, I HOPE TO SEE YOU. Through prayer 3 to God I have obtained the privilege of seeing your most worthy faces, 4 and have even 5 been granted more than I requested ; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end. For the beginning has been well or- Through prayer to God I have obtained the privilege of seeing your most worthy faces, 4 even as I earnestly begged might be granted me ; for as a prisoner in Christ Jesus I hope to salute you, if indeed 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 grace to cling to 6 my lot without hindrance unto the end. For I am afraid of your love, 7 lest it should do me an injury. For it is easy for you to accomplish what you please ; 2 Or, " most holy." 3 Some read, " since I have," leaving out the following " for," and finding the apodosisin" I hope to salute you." * Literally, " worthy of God." 5 Some read, " which I much desired to do." 6 Literally^ "to receive." 1 Or as in the shorter recension. 7 He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God. 73 74 EPISTLE OF IGNATIUS TO THE ROMANS. dered, if I may obtain grace to cling to ' my lot without hindrance unto the end. For I am afraid of your love, 3 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. but it is difficult for me to attain to God, if ye do not spare me, 2 under the pretence of carnal affection. CHAP. II. DO NOT SAVE ME FROM MARTYRDOM. For it is not my desire 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] 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 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 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 5 from the east unto the west. It is good to set from the world unto God, that I may rise again to Him. 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 en- titled 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 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 6 from the east unto the west, and to become a martyr 7 in behalf of His own precious 8 suf- ferings, so as to pass from the world to God, that I may rise again unto Him. CHAP. III. — 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 request in my behalf both in- ward and outward 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 eternal. 9 " For the things which are seen are temporal, but the things which are not seen are eternal." IO For our God, Jesus Christ, now that He is with" the Father, is all the more revealed [in 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 behalf 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 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. Nothing visible is eternal. " For the things which are seen are temporal, but the things which are not seen are eternal. 10 The Christian is not the result 12 of persuasion, but of power. 13 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 ; but now ye are not of the world, but I have chosen you out of it : continue in fellowship with me." ' 4 1 Literally, "to receive." 2 Some read ye instead of m>j, and translate as in shorter recension. 3 He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God. 4 Some translate as in longer recension, but there is in the one case ifilv, and in the other ijuas. 5 Literally, " have to be inscribed to." 6 Literally, " to be found and sent for." I he text is here in great confusion. 8 Literally, " beautiful." Some read, " it is good," etc. 9 Some read, " good." 10 2 Cor. iv. 18. This quotation is not found in the old Latin version of the shorter recension. XI Or, " in." J - Literally, " work." 13 The meaning is here doubtful. I4 John xv. 19. EPISTLE OE IGNATIUS TO THE ROMANS. 1 1 is t^lory] . Christianity is not a thing ' of silence only, but also of [manifest] greatness. CHAP. IV. ALLOW MR TO FALL A PREY TO THE WILD BEASTS. I write to the Churches, and im- press on them all, that I shall willingly die for Cod, unless ye hinder me. I beseech of you not to show an unsea- sonable good-will 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 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 instruments 2 I may be found a sacri- fice [to God]. I do not, as Peter and Paul, issue commandments unto you. They were apostles ; I am but a condemned man : they were free, 3 while I am, even until now, a servant. But when I suffer, I shall be the freed- man of Jesus, and shall rise again emancipated in Him. And now, be- ing a prisoner, I learn not to desire anything worldly or vain. 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 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 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 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 2 I may be found a sacrifice to God. I do not, as Peter and Paul, issue commandments unto you. They were apostles of Jesus Christ, but I am the very least [of believers] : they were free, 3 as the servants of God ; while I am, even until 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. — I DESIRE TO DIE. From Syria even unto Rome I fight with beasts, 4 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, 5 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." 6 May I enjoy 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 of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me From Syria even unto Rome I fight with beasts, 4 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, 5 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." 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 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 dis- ciple, and have 7 no desire after anything visible or invisi- ble, that I may attain to Jesus Christ. Let fire and the cross ; let the crowds of wild beasts ; let breakings, tear- ings, and separations of bones ; let cutting off of mem- bers ; let bruising to pieces of the whole body ; and let 1 Literally. " work." 2 i e, by the teeth of the wild beasts. 3 " Free," probably from human infirmity. * Comp. i Cor. xv. 32, where the word is also used figuratively. 5 Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness. 6 1 Cor. iv. 4. ? In the shorter recension there is ^ijAcutij, and in the longer £>]AWai; hence the variety of rer.dering, but the trans- lation is by no means certain. 76 EPISTLE OF IGNATIUS TO THE ROMANS. [in this] : I know what is for my the very torment of the devil come upon me : only let benefit. Now I begin to be a disci- me attain to Jesus Christ, pie. And let no one, of things visi- ble or invisible, envy » me that I should attain to Jesus Christ. Let fire and the cross ; let the crowds of wild beasts ; let tearings, 2 breakings, 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. BV DEATH I SHALL ATTAIN TRUE LIFE. All the pleasures of the world, and All the ends of the world, and all the kingdoms of this all the kingdoms of this earth, 4 shall earth, 4 shall profit me nothing. It is better for me to die profit me nothing. It is better for for the sake of Jesus Christ, than to reign over all the me to die in behalf of 5 Jesus Christ, ends of the earth. " For what is a man profited, if he than to reign over all the ends of the gain the whole world, but lose his own soul?" I long earth. " For what shall a man be after the Lord, the Son of the true God and Father, even profited, if he gain the whole world, Jesus Christ. Him I seek, who died for us and rose but lose his own soul?" 6 Him I again. Pardon me, brethren: do not hinder me in seek, who died for us : Him I desire, attaining to life ; for Jesus is the life of believers. Do who rose again for our sake. This is not wish to keep me in a state of death, 7 for life without the gain which is laid up for me. Christ is death. While I desire to belong to God, do Pardon me, brethren : do not hinder not ye give me over to the world. Suffer me to obtain me from living, do not wish to keep pure light : when I have gone thither, I shall indeed be me in a state of death ; 7 and while I a man of God. Permit me to be an imitator of the desire to belong to God, do not ye passion of Christ, my God. If any one has Him within give me over to the world. Suffer himself, let him consider what I desire, and let him have me to obtain pure light : when I have sympathy with me, as knowing how I am straitened, gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of 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 DESIRFNG TO DIE. The prince of this world would fain The prince of this world would fain carry me away, carry me away, and corrupt my dispo- and corrupt my disposition towards God. Let none of sition towards God. Let none of you, you, therefore, who are [in Rome] help him ; rather be therefore, who are [in Rome] help ye on my side, that is, on the side of God. Do not him ; rather be ye on my side, that speak of Jesus Christ, and yet prefer this world to Him. is, on the side of God. Do not speak Let not envy find a dwelling-place among you ; nor even of Jesus Christ, and yet set your de- should I, when present with you, exhort you to it, be ye sires on the world. Let not envy persuaded, but rather give credit to those things which I find a dwelling-place among you ; nor now write to you. For though I am alive while I write even should I, when present with you, to you, yet I am eager to die for the sake of Christ. My exhort you to it, be ye persuaded to love 8 has been crucified, and there is no fire in me that listen to me, but rather give credit to loves anything ; but there is living water springing up in those things which I now write to you. me, 9 and which says to me inwardly, Come to the Father. For though I am alive while I write to I have no delight in corruptible food, nor in the pleasures you, yet I am eager to die. My love 8 of this life. I desire the bread of God, the heavenly has been crucified, and there is no bread, the bread of life, which is the flesh of Jesus Christ, 1 In the shorter recension there is ^rjAuicrjj. and in the longer ^rjAuxrai ; hence the variety of rendering, but the translation is by no means certain. 2 Some deem this and the following word spurious. 3 Literally, " evil." * Literally, " this age." 5 Literally, " into." & Matt. xvi. 26. Some omit this n 7 Literally, " to die." 8 Some understand by love in this passage, Christ Himself; Others regard it as referring to the natural desires 0/ the heart. 9 Comp. John iv. 14. EPISTLE OF IGNATIUS TO THE ROMANS. 77 fire in me desiring to be fed ; ' but there is within me a water that liveth and speaketh, 2 saying to me inwardly, Come to the Father. I have no de- light 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 Je"sus 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 eter- nal life. CHAP. VIII. I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. Be ye will- ing, then, that ye also may have your desires fulfilled. I entreat 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 5 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 according 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. the Son of God, who became afterwards of the seed of David and Abraham ; and I desire the drink, namely I J is blood, which is incorruptible love and eternal life. — BE VE FAVOURABLE TO ME. I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. " I am cruci- fied with Christ : nevertheless I live ; yet no longer I, since Christ liveth in me." 3 I entreat 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?" 4 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 writ- ten to you according to the flesh, but according to the will of God. If 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. 6 But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches that have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not 7 near to me in the way, I mean according to the flesh, 8 have gone before me, 9 city by city, [to meet me.] 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 somebody, 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 not near to me in the way, have brought me forward, city by city. 1 Literally, " desiring material." 2 The text and meaning are here doubtful. We have followed Hefele, who understands by the watei the Holy Spirit, and refers to John vii. 38. 3 Gal. ii. 20. * Ps. cxvi. 12. 5 Some refer this to Ignatius himself. 6 Comp. 1 Cor. xv. 8, 9. 7 Some refer this to the jurisdiction of Ignatius. 8 i.e., the outward road he had to travel. 9 Or, " have sent me forward; " comp. Tit. iii. 13. 73 EPISTLE OF IGNATIUS TO THE ROMANS. 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. 1 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 becoming that you should refresh them in all things. I have written these things unto you, on the day before the ninth of the Kal- ends of September (that 2 is, on the twenty-third day of August). Fare ye well to the end, in the patience of Jesus Christ. Amen. 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. 1 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 becoming 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. Fare ye well to the end, in the patience of Jesus Christ. 1 Literally, " the name desired to me." 2 This clause is evidently an explanatory gloss which has crept into the text. THE EPISTLE OF IGNATIUS TO THE PHILADELPHIANS. SHORTER AND LONGER VERSIONS. Ignatius, who is also called Tlieopho- rus, to the Church of God the Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia, which has obtained mercy, and is established in the harmony of God, and rejoiceth unceasingly ' in the passion of our Lord, and is filled with all mercy through his resur- rection ; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially if \_men~\ are in unity with the bishop, the presbyters, and the deacons, who have been appointed according to the mind of Jesus Christ, whom He has established in security, after His own will, and by His Holy Spirit. Ignatius, who is also called Theophorus, 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 harmony of God, and rejoiceth unceasinglv, 1 in the passion of our Lord Jesus, and is filled with 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 with 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 building, not made with hands, against which the winds and the floods have beaten, yet have not been able to overthrow it: 2 yea, and may spiritual wickedness never be able to do so, but be thoroughly weakened by the power of Jesus Christ our Lord. CHAP. I. Which bishop, 3 I know, obtained the ministry which pertains to the common [weal], not of himself, neither by men, 4 nor through vainglory, 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 ac- complish more than those who vainly talk. For he is in harmony with the commandments [of God], even as the harp is with its strings. Where- fore my soul declares his mind to- wards God a happy one, knowing it to be virtuous. and perfect, and that his stability as well as freedom from all anger is after the example of the in- finite 6 meekness of the living God. PRAISE OF THE BISHOP. Having beheld your bishop, I know that he was not selected to undertake the ministry which pertains to the common [weal], either by himself or by men, 4 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 command- ments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest. 5 Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God. CHAP. II. ■MAINTAIN UNION WITH THE BISHOP. Wherefore, as children of light and truth, flee from division and wicked Wherefore, as children of light and truth, avoid the dividing of your unity, and the wicked doctrine of the 1 Or, " inseparably." 2 Comp. Matt. vii. 25. 3 The bishop previously referred to. 4 Comp. Gal. i. : S Luke i. 6. & Literally, " all." 79 8o EPISTLE OF IGNATIUS TO THE PHILADELPHIANS. doctrines ; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captive 3 those that are running towards God ; but in your unity they shall have no place. Keep yourselves from those evil plants which Jesus Christ does not tend, because they are not the plant- ing of the Father. Not that I have found any division among you, but exceeding purity. For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the 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 5 opin- ion, he agrees not with the passion [of Christ]. heretics, from whom " a defiling influence has gone forth into all the earth." * But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep's clothing, 2 who, by means of a pernicious pleasure, carry captive 3 those that are running towards God ; but in your unity they shall have no place. CHAP. III. — AVOID SCHISMATICS. Keep yourselves, then, from those evil plants which Jesus Christ does not tend, but that wild beast, the de- stroyer 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 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 ex- hort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover 4 themselves out of the snare of the devil, and becoming wor- thy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ. Brethren, be not deceived. 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 sepa- rate from the godly, nor to associate with the ungodly. If any one walks according to a strange 5 opinion, he is not of Christ, nor a partaker of His passion ; but is a fox, 6 a destroyer of the vineyard of Christ. Have no fellow- ship 7 with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a mem- ber of thy family. For says [the Scripture], "Thine eye shall not spare him." 8 You ought therefore to " hate those that hate God, and to waste away [with grief] on account of His enemies." 9 I do not mean that you should beat them or persecute them, as do the Gentiles " that know not the Lord and God ; " IO but that you should regard them as your enemies, and separate your- selves from them, while yet you admonish them, and ex- hort them to repentance, if it may be they will hear, if it may be they will submit themselves. 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." " 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 ; " ,2 of whose kindness the Lord, wishing us also to be imita- tors, says, " Be ye perfect, even as also your Father that is in heaven is perfect." ' 3 1 Jer. xxiii. 15. 2 Comp. Matt. vii. 15. 3 Comp. 2 Tim. iii. 6. * 2 Tim. ii. 26. s i.e., heretical. 6 Comp. Song of Sol. ii. 15. 7 Comp. 1 Cor. v. 11. * Deut. xiii. 6, 8. 9 Ps. cxix. 21. I0 1 Thess. iv. 5. " 1 Tim. ii. 4. I2 Matt. v. 45. IJ Matt. v. 48. EPISTLE OF IGNATIUS TO THE PIIILADELPHIAXS. 81 CHAP. IV. HAVE BUT ONE EUCHARIST, ETC. Take ye heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth '] the unity of His blood ; one altar ; as there is one bishop, along with the presbytery and deacons, my fellow-servants : that so, whatsoever ye do, ye may do it ac- cording to [the will of] God. I have confidence of you in the Lord, that ye will be of no other mind. Wherefore I write boldly to your love, which is worthy of God, and exhort you to have but one faith, and^one [kind of] preaching, 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 unbe- gotten Being, God, even the Father ; and one only-be- gotten Son, God, the Word and man ; and one Comforter, the Spirit of truth ; and also one preaching, and one faith, and one baptism ; 2 and one Church which the holy apos- tles 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," 3 to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God ; 4 and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law. Children, obey your par- ents, and have an affection for them, as workers together with God for your birth [into the world]. Servants, be subject to your masters in God, that ye may be the freed- men of Christ. 5 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 children. Virgins, have Christ alone before your eyes, and His Father in your prayers, being enlightened by the Spirit. May I have pleasure 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 [per- fect] chastity. 6 Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken. 7 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 marriages not for the sake of appetite, but out of regard for the propagation of mankind. Fathers, " bring up your children in the nurture and admonition of the Lord ; " 8 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 chil- dren] well; his heart shall rejoice in a wise son." 9 Masters, be gentle towards your servants, as holy Job has taught you ; IO for there is one nature, and one family of mankind. For " in Christ there is neither bond nor free." " Let governors be obedient to Caesar ; soldiers to those that command them ; deacons to the presbyters, as 1 Literally, " into 6 Cor. 2 Eph. iv. 5. 3 Tit. ii. 14: 1 Pet. ii. g. * Eph. v. 22. There was a prevalent opinion among the ancient Christian writers, that all these holy men lived a life of [chastel celi' Or, " it is not because, etc., that I have mentioned these." 8 Eph. vi. 4. 9 Prov. xxiii. 24. I0 Job xxxi. 13, 15. celibacv. " Gal. iii. 28. S2 EPISTLE OF IGNATIUS TO THE PHILADELPHIANS. 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 Caesar [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 seriousness ; 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," ' that I should pretend to be equal in honour to them? But as your " fellow-soldier," 2 1 hold the position of one who [simply] admonishes you. CHAP. V. PRAY FOR ME. My brethren, I am greatly enlarged in loving you ; and rejoicing exceed- ingly [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 presbytery of the Church. And let us also love the prophets, because they too have proclaimed the Gospel, 4 and placed their hope in Him, 5 and waited for Him ; in whom also believing, they were saved, through union to Jesus Christ, being holy men, worthy of love and admiration, having had wit- ness borne to them by Jesus Christ, and being reckoned along with [us] in the Gospel of the common hope. My brethren, I am greatly enlarged 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 prophets 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, deceitful, and se- ducing 3 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, 6 and true, and the Author of [saving] knowledge. 7 For there is one God of the Old and New Testament, " one Mediator be- tween 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 8 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 com- mon hope. CHAP. VI. DO NOT ACCEPT JUDAISM. But if any one preach the Jewish law 9 unto you, listen not to him. For it is better to hearken to Christian doctrine from a man who has been circumcised, than to Judaism from one uncircumcised. But if either of such persons do not speak concerning Jesus Christ, they are in my judgment but as monuments and sepulchres of the dead, upon which are written only the names of men. Flee therefore the wicked devices and snares of the prince 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, 10 and is a Jew falsely so called, being possessed of" mere carnal circum- cision. 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,' and is a disciple of Simon Magus, not of the Holy Spirit. If any 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 ' 2 God, and Wis- 1 i Sam. xviii. 18; 2 Sam. vii. 18. 2 Phil. ii. 25. 3 Literally, "people-deceiving." * Literally, "have proclaimed in reference to the Gospel." 5 In Christ. 6 Comp. Ps. Ii. 12 (LXX.). ? Literally, " teaching. 8 Or, "wrought." 9 Literally, "Judaism." 10 Comp. John viii. 44. u Literally, " beneath." 12 Comp. the reading sanctioned by the ancient authorities, John i. 18. EPISTLE OF IGNATIUS TO THE PHILADELPHIANS. 83 of this world, lest at any time being conquered ' by his artifices, 2 ye grow weak in your love. But be ye all joined together 3 with an undivided heart. And I thank my God that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened 6 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. dom, 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 understanding, even as by name he is an Ebionite. 4 If any one confesses the truths mentioned, 5 but calls lawful wedlock, and the procreation of children, destruction and pollution, 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 appear- ance, 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 7 in pleasure, as 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 persons are but monuments and sepulchres 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, 8 lest at any time being overcome, 1 ye grow weak in your love. But be ye all joined together 3 with an undivided heart and a willing mind, " being of one ac- cord and of one judgment," ° 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 publicly, 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. CHAP. VII. For though some would have de- ceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both whence it comes and whither it goes, 10 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 beforehand the division caused by some among you." But He is my witness, for whose sake I am in bonds, that I got no intelligence from any man.' 3 But the Spirit proclaimed I HAVE EXHORTED YOU TO UNITY. For though some would have deceived 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 ,2 as the temples of God ; love unity ; avoid divisions ; be ye followers of Paul, and of the rest of the apostles, even as they also were of Christ. 1 Literally, " oppressed." 2 Or, " will." 3 Some render, " come together into the same place." * From a Hebrew word meaning " poor." 5 Or, " these things." 6 Apparently by attempting to impose the yoke of Judaism. 7 Literally, " the end of happiness." 8 Comp. Eph. ii. 2. 9 Phil. ii. 2. IO John iii. 8. " Some translate, " as foreseeing the division to arise among you." '- Literally, " your flesh." li Literally, " did not know from human flesh." 84 EPISTLE OE IGNATIUS TO THE PHILADELPHIANS. these words : Do nothing without the bishop ; keep your bodies ' as the temples of God ; 2 love unity ; avoid divisions ; be the followers of Jesus Christ, even as He is of His Father. CHAP. VIII. THE SAME CONTINUED. I therefore did what belonged to me, as a man devoted to 3 unity. For where there is division 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 communion with the bishop. 4 I trust [as to you] in the grace of Jesus Christ, who shall free you from every bond. And I ex- hort you to do nothing out of strife, but according to the doctrine of Christ. When I heard some saying, If I do not find it in the ancient 7 Scriptures, I will not believe the Gospel ; on my saying to them, It is written, they answered me, That remains to be proved. But to me Jesus Christ is in the place of all that is ancient : His cross, and death, and resurrection, and the faith 8 which is by Him, are undefiled monuments of antiquity ; by which I desire, through your prayers, to be justified. 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. 4 I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness. 5 I therefore exhort you that ye do nothing out of strife, 6 but according to the doctrine of Christ. For I have heard some saying, If I do not find the Gos- pel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, 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 with it. For the archives ought not to be preferred to the Spirit. 9 " It is hard to kick against the pricks ; " IO 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 " indeed are good, but the High Priest is better ; to whom the holy of holies has been com- mitted, and who alone has been 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 something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. Ynv the beloved prophets announced Him,' 7 but the Gospel is the perfec- tion of immortality.' 8 All these things are good together, if ye believe in love. The priests" 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 ,2 which leads to the Father, the Rock,' 3 the Defence,' 4 the Key, the Shepherd,' 5 the Sacrifice, the Door ' 6 of knowledge, through which have entered Abra- ham, and Isaac, and Jacob, Moses and all the company of the prophets, and these pillars of the world, the apos- tles, 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 dis- pensation], viz., the appearing of our Saviour Jesus Christ, His passion, and the resurrection itself. For those things which the prophets announced, saying, " Until He come for whom it is reserved, and He shall be the expectation 1 Literally, "your flesh." 2 Comp. i Cor. iii. 16, vi. 19. 3 Literally, "prepared for." * Literally, " to the assembly of the bishop." 5 Comp. Isa. lviii. 6. 6 Phil. ii. 3. 7 The meaning here is very doubtful. Some read iv tocs ap\aloi<;, as translated above; others prefer er to"? ap^eiot?, as in the longer recension. 3 i.e., the system of Christian doctrine. 9 Or, " the archives of the Spirit are not exposed to all." I0 Acts xxvi. 14. '4 Literally, "the hedge." « John x. 11. 16 John x. 9. 10. i.biioiuii. ..v.., iii'- .i> -hviii im Vviu i.^ii.iii 1 u n.i 1 1 1 ii_. . 7 v »l, llic illLillvi... 111 inv. upiiiL 11 i.e., the Jewish priests. I2 John xiv. 6. I3 1 Cor. x. 4. I4 Literally, " the h< 17 Literally, " proclaimed as to him." ,a The meaning is doubtful. Comp. 2 Tim. i. EPISTLE OF IGNATIUS TO THE PHILADELPIIIANS. 8* of the Gentiles," ' 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." 2 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 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 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 glo- rify the name [of God] . Blessed is he in Jesus Christ, who shall be deemed worthy of such a ministry ; and ye too shall be glorified. And if ye are willing, it is not beyond your power to do this, for the sake 3 of God ; as also the nearest Churches have sent, in some cases bishops, and in others presbyters and deacons. Since, according to your prayers, and the compa- which ye feel 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 breth- ren] 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 3 God ; as also the nearest Churches have sent, in some cases bishops, and in others presbyters and deacons. CHAP. XL 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 Rheus Agathopus, an elect man, who has followed me from Syria, not regarding 4 his life, — these bear witness in your behalf ; and I myself give thanks to God for you, that ye have received them, even as the Lord you. But may those that dishonoured them be forgiven 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 Ephe- sians and Smyrnaaans, to show their respect. 7 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. 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, not regarding 4 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 receive 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." 5 The love of the brethren at Troas salutes you ; whence also I write to you by Burrhus, 6 who was sent along with me by the Ephesians and Smyrnaeans, to show their respect : 7 whom the Lord Jesus Christ will re- quite, 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. 1 Gen. xlix. 10. 2 Matt, xxviii. 19. 3 Literally, " for the name of." * Literally, " bidding farewell to." 5 Comp. Ezek. xviii. 23, 32, xxxiii. 11; 2 Pet. iii. 9. 6 The MS. has " Burgus." ? Or, " for the sake of honour." THE EPISTLE OF IGNATIUS TO THE SMYRMANS. SHORTER AND LONGER VERSIONS. Ignatius, who is also called Theopho- rus, 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 with faith and love, and is deficient in no gift, most worthy of God, and adorned with holiness: l the Church which is at Smyrna, in Asia, wishes abundance of happiness, through the immaculate Spirit and word of God. CHAP. I. I glorify God, even Jesus Christ, who 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 persuaded with respect to our Lord, that He was truly of the seed of David according to the flesh, 3 and the Son of God according to the will and power 4 of God ; that He was truly born of a virgin, was baptized by John, in order that all righteous- ness might be fulfilled 5 by Him ; and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. Of this fruit 7 we are by His divinely-blessed passion, that He might set up a stand- ard 54 for all ages, through His resur- rection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church. Ignatius, who is also called TJieophorus, 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 faithand love, and is deficient in no gift, most worthy of God, and adorned with holi- ness: ' the Church which is at Smyrna, in Asia, wishes abundance of happiness, through the i??i?naculate Spirit and word of God. ■THANKS TO GOD FOR YOUR FAITH. I glorify the God and Father of our Lord Jesus Christ, who by 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 persuaded, in very truth, with respect to our Lord Jesus Christ, that He was the Son of God, " the first-born of every crea- ture," 2 God the Word, the only-begotten Son, and was of the seed of David according to the flesh, 3 by the Virgin Mary ; was baptized by John, that all righteousness might be fulfilled 5 by Him ; that He lived a life of holi- ness 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, 6 from His divinely-blessed passion, that He 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. 1 Literally, " holy-bearing S Matt. iii. 15 2 Col. 1. i S . b Literally, " we are." 86 3 Rom. i. 3. 4 Theodoret, in quoting this passage, reads, " the Godhead and power, 1 7 i.e., the cross, " fruit" being put for Christ on the tree. 8 Isa. v. 26, xlix. 22. EPISTLE OF IGNATIUS TO THE SMYRN^EANS. 87 chap. 11. — Christ's true passion. Now, He suffered all these things for our sakes, that we might be saved. And He suffered truly, even as also He truly raised up Himself, not, as certain unbelievers maintain, that He only seemed to suffer, as they them- selves only seem to be [Christians]. And as they believe, so shall it hap- pen unto them, when they shall be divested of their bodies, and be mere evil spirits. 3 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 unbe- lievers, 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. the wilderness, drew all men to Himself for their eternal salvation. 6 CHAP. III. CHRIST WAS POSSESSED OF A BODY AFTER HIS RESURRECTION. For I know that after His resurrec- tion also He was still possessed of flesh, 7 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." 8 And immediately they touched Him, and believed, being convinced both by His flesh and spirit. For this cause also they de- spised death, and were found its con- querors. 12 And after his resurrection He did eat and drink with them, as being possessed of flesh, although spiritually He was united to the Father. And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, 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." 8 " For a spirit hath not flesh and bones, as ye see Me have." 9 And He says to Thomas, " Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side ;" IO and immediately they believed that He was Christ. Wherefore Thomas also says to Him, " My Lord, and my God." " And on this account also did they despise death, for it were too little to say, indig- nities 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 during forty entire days. And thus was He, with the flesh, received 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." I3 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," I4 and when they recognise Him, " mourn for themselves ? " ' 5 For incorporeal beings have neither form nor figure, nor the aspect l6 of an ani- mal possessed of shape, because their nature is in itself simple. CHAP. TV. BEWARE OF THESE HERETICS. I give you these instructions, be- I give you these instructions, beloved, assured that ye loved, assured that ye also hold the also hold the same opinions [as I do] . But I guard you same opinions [as I do]. But I beforehand from these beasts in the shape of men, from 1 John i. 14. 2 John ii. 19. 3 Or, " seeing that they are phantasmal and diabolical," as some render, but the above is preferable 1 John xii 32. s Prov. ix. 1. 6 Num. xxi. 9; John iii. 14. 7 Literally, " in the flesh." 8 Literally, " demon." According 1 Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39. 9 Luke xxiv. 39. JO John xx. 27. " Johr xx. 28. I2 Literally, " above d«ath." " Acts i. 11. »•* Rev. i. 7. «S Zech. xii. 10. I6 Or, " mark." to 88 EPISTLE OF IGNATIUS TO THE SMYRN/EANS. guard you beforehand from those 1 icasts 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 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 [ef- fecting] this. But if these things were done by our Lord only in ap- pearance, then am I also only in ap- pearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God ; he that is among the wild beasts is in company with God ; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer to- gether with Him, ' He who became a perfect man inwardly strengthening me. 2 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 repentance. For if the Lord were in the body in appearance only, and were crucified in appearance only, then am I also bound in appearance only. And why have I also surrendered 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 Himself inwardly strengthens me ; for of myself I have no such ability. CHAP. V. THEIR DANGEROUS ERRORS. Some ignorantly 3 deny Him, or rather have been denied by Him, being the advocates 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 sufferings we have individually endured. For they think also the same thing regard- ing us. 4 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? s But he who does not ac- knowledge this, has in fact altogether denied Him, being enveloped in death. 6 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 be- lief in] Christ's passion, which is our resurrection. Some have ignorantly denied Him, and advocate false- hood rather than the truth. These persons neither have the prophecies persuaded, nor the law of Moses, nor the Gospel even to this day, nor the sufferings we have in- dividually endured. For they think also the same thing regarding us. For what does it profit, if any one com- mends me, but blasphemes my Lord, not owning Him to be God incarnate ? 5 He that does not confess 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. CHAP. VI. UNBELIEVERS IN Let no man deceive himself. Both the things which are in heaven, and the glorious angels, 7 and rulers, both visible and invisible, if they believe not in the blood of Christ, shall, 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 1 Comp. Rom. viii. 17. = Comp. Phil. iv. 13. 3 Or, " foolishly." * i.e., As they imagine Christ to have suffered only in appear- ance, so they believe that we suffer in vain. S Literally, " a flesh-bearer." 6 Literally, " a death-bearer." 7 Literally, " the glory of the angels." EPISTLE OF IGNATIUS TO THE SMYRN/EANS. 89 consequence, incur condemnation. 1 " He that is able to receive it, let him receive it." 2 Let not [high] place puff any one up : for that which is worth all is 3 faith and love, to which nothing is to be preferred. But con- sider those who are of a different opinion with respect 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. person, a master or a servant, a man or a woman. " He that is able to receive it, let him receive it." 2 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." 4 And the Lord says, "This is life eternal, to know the only true God, and Jesus Christ whom He has sent." s And again, "A new command- ment give I unto you, that ye love one another. On these two commandments hang all the law and the prophets." Do. ye, therefore, notice those who preach other doctrines, how they affirm that the Father of Christ cannot be known, and how they exhibit enmity and de- ceit 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, 7 because they con- fess 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 11 in the midst of their disputes. But it were better for them to treat it with respect, 13 that they also might rise again. It is fitting, therefore, that ye should keep aloof from such persons, and not to speak of 15 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 revealed to us, and the resurrection has been fully proved. 16 But avoid all divisions, as the begin- 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, s by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua 9 the son of Josedech, who sought to " sift the faith " IO of the apostles, who stirred up the multitude of the Jews against the Lord, who also now "worketh in the children of dis- obedience ; " I2 from whom the Lord Jesus Christ will de- liver us, who prayed that the faith of the apostles might not fail, 14 not because He was not able of Himself to pre- serve it, but because He rejoiced 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 ' 5 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 here- sies, and those that cause schisms, as the beginning of evils. ning 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 presbytery as ye would the apostles ; and reverence the deacons, as being the institution I7 of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper lS Eu- charist, which is [administered] either See that ye all follow the bishop, even as Christ Jesus does the Father, and the presbytery as ye would the apos- tles. 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 with- out the bishop. Let that be deemed a proper lS Eucharist, which is [administered] 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 ; 1 Literally, "judgment is to them." - Matt. xix. 12. 3 Literally, " the whole is." * Deut. vi. 5. 5 John xvii. 31. 6 John xiii. 34; Matt. xxii. 40. 1 Theodoret, in quoting this passage, reads npo CHAP. X. ACKNOWLEDGMENT OF THEIR KIM > Ye have done well in receiving Philo and Rheus Agathopus as servants ' of Christ our God, who have followed me for the sake of God, and who give thanks to the Lord in your behalf, because ye have in every way re- freshed them. None of these things shall be lost to you. May my spirit be for you, 3 and my bonds, which ye have not despised or been ashamed of; nor shall Jesus Christ, our perfect hope, be ashamed of you. Ye have done well in receiving Philo, and Gaius, and Agathopus, who, being the servants ' of Christ, have fol- lowed me for the sake of God, and who greatly bless the Lord in your behalf, because ye have in every way re- freshed them. None of those things which ye have done to them shall be passed by without being reckoned unto you. "The Lord grant" to you "that ye may find mercy of the Lord in that day ! " 2 May my spirit be for you, 3 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 ANTIOCH. Your prayer has reached to the Church which is at Antioch in Syria. Coming from that place bound with chains, most acceptable to God, 4 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 5 [of hav- ing 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 on earth and in heaven, it is fit- ting that, for the honour of God, your Church should elect some worthy dele- gate ; 6 so that he, journeying into Syria, may congratulate them that they are [now] at peace, and are re- stored to 7 their proper greatness, and that their proper constitution 8 has been re-established among them. It seems then to me a becoming thing, that you should send some one of your number with an epistle, so that, in company with them, he may re- joice 9 over the tranquillity which, ac- cording to the will of God, they have obtained, and because that, through your prayers, they have now reached the harbour. As persons who are perfect, ye should also aim at IO those things which are perfect. For when ye are desirous to do well, God is also ready to assist you. Your prayers have reached to the Church of Antioch, and it is at peace. 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,, ac- cording to the will of God, I have been thought worthy [of this honour] , not that I have any sense s [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 delegate ; 6 so that he, journeying into Syria, may congratulate them that they are [now] at peace, and are restored to their proper greatness, and that their proper constitution s 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 '° those things which are perfect. For when ye are desirous to do well, God is also ready to assist you. CH\P. XII. SALUTATIONS. The love of the brethren at Troas salutes you ; whence also I write to The love of your brethren at Troas salutes you; whence also I write to you by Burgus, whom ye sent with 1 Or, " deacons." 2 2 Tim. i. 18. 3 Comp. Epistle of Ignatius to Ephcsians, chap. xxi. ; to Polycarp, chap ii. vi. * Literally, " most becoming of God " 5 Or, " from any conscience." 6 Literally, " God-ambassador." 1 Or," " Literally, " may glorify with them." I0 Or, " think of." Literally, " body." » Literally, have received." 9 2 EPISTLE OF IGNATIUS TO THE SMYRN^EANS. you by Burrhus, 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. Grace will reward him in all things. I salute your most worthy 2 bishop, and your very venerable 3 presbytery, and your deacons, my fellow-servants, and all of you individually, as well as gener- ally, 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 ! I salute the families of my brethren, with their wives and children, and the virgins who are called widows. 5 Be ye strong, I pray, in the power of the Holy Ghost. Philo, who is with me, greets you. I salute the house of Tavias, and pray that it may be con- firmed in faith and love, both corpo- real and spiritual. I salute Alee, my well-beloved, 6 and the incomparable Daphnus, and Eutecnus, and all by name. Fare ye well in the grace of God. 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 vener- able presbytery, and your Christ-bearing deacons, my fellow-servants, 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 resurrection, both corporeal and spiritual, in union with God and you. Grace, mercv, peace, and patience, be with you in Christ for evermore ! CONCLUSION. I salute the families of my brethren, with their wives and 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, both corporeal and spirit- ual. I salute Alee, my well-beloved, 6 and the incom- parable Daphnus, and Eutecnus, and all by name. Fare ye well in the grace of God, and of our Lord Jesus Christ, being filled with the Holy Spirit, and divine and sacred wisdom. 1 Or, " the ministry." 2 Literally, " worthy of God." 3 Literally, " most becoming of God." * Literally, " in the union of God and of you." 5 The deaconesses seem to have been called widows. 6 Literally, " the name desired of me." THE EPISTLE OF IGNATIUS TO POLYCARP. SHORTER AND LONGER VERSIONS. Ignatius, who is also called Theopho- rus, to Polycarp, Bishop of the Church of the Smyrnceans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ : [wishes'] abundance of happiness. Ignatius, bishop of Afttioch, and a witness for Jesus Christ, to Polycarp, Bishop of the Church of the Smyr- nceans, or rather, who has, as his own bishop, God the Father, and Jesus Christ: [wishes] abundance 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 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 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 2 all in love, as also thou doest. Give thy- self to prayer without ceasing. 3 Im- plore additional understanding to what thou already hast. Be watchful, pos- sessing a sleepless spirit. Speak to every man separately, as God enables thee. 4 Bear the infirmities of all, as being a perfect athlete [in the Chris- tian life] : where the labour is great, the gain is all the more. 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 en- treat 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 2 all in love, as also thou doest. Give thyself to prayer without ceasing. 3 Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. 4 Bear the infirmi- ties of all, as being a perfect athlete [in the Christian life], even as does the Lord of all. For says [the Scrip- ture], "He Himself took our infirmities, and bare our sicknesses." 5 Where the labour is great, the gain is all the more. CHAP. II. EXHORTATIONS. If thou lovest the good disciples, no thanks are due to thee on that account ; but rather seek by meek- ness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate vio- If thou lovest the good disciples, no thanks are due to thee on that account ; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. 6 Be in all things " wise as a serpent, and harmless always as a 1 i.e., to make personal acquaintance with one esteemed so highly. 2 Or, " tolerate." 3 Comp. i Thess. v. * Some read, " according to thy practice." 5 Matt. viii. 17. 6 Literally, " paroxysms by embrocations." 93 17- 94 EPISTLE OF IGNATIUS TO POLYCARP. lent attacks [of disease] by gentle applications. 1 Be in all things "wise as a serpent, and harmless 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 visibly 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 God : the prize set before thee is immortality and eternal life, of which thou art also persuaded. In all things may my soul be for thine, 5 and my bonds also, which thou hast loved. 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 visi- bly 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 eternal life ; of which thou art also per- suaded. In all things may my soul be for thine, 5 and my bonds also, which thou hast loved. CHAP. III. EXHORTATIONS. Let not those who seem worthy of credit, but teach strange doctrines, 6 fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble 7 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. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes ; impalpable and impassible, yet who became passible on our ac- count ; and who in every kind of way suffered for our sakes. Let not those who seem worthy of credit, but teach strange doctrines, 6 fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble 7 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 kingdom. Add more and more to thy diligence ; run thy race with increasing 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 nature, yet visible in the flesh ; who was impalpable, and could not be touched, as being with- out a body, but for our sakes became such, might be touched and handled in 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 8 and friend. Let nothing be done without thy consent ; neither do thou anything without the approval of God, which indeed thou dost not, inas- much as thou art stedfast. Let your assembling together be of frequent 9 occurrence : seek after all by name. 10 Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them Let not the widows be neglected. Be thou, after the Lord, their protector and friend. Let nothing be done without thy consent ; neither do thou anything without the approval of God, which indeed thou doest not. Be thou stedfast. Let your assembling together be of fre- quent 9 occurrence: seek after all by name. 10 Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves " the more, for the glory of God, that they may obtain from 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. 1 Literally, " paroxysms by embrocations." 2 Matt, x. 16. 3 Literally, " flatter." * Some refer this to the mysteries of God and others to things yet future. 5 Comp. Epistle of Ignatius to the Ephcsians, chap, xxi., etc. b Comp. i Tim. i. 3, vi. 3. 7 Literally, " great." 8 The word in the original (/(jpoKTiorij? ) denotes one who thinks or cares for another. 9 Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied. I0 i.e., so as to bring them out to the public assembly. " Or, " act the part of slaves." EPISTLE OF IGNATIUS TO POLYCARP. 95 submit themselves ■ the more, for the glory of God, that they may obtain from God a better liberty. Let them not long 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. 2 Speak to my sisters, that they love the Lord, and be satisfied with their hus- bands 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. 3 If any one can continue in a state of purity, 4 to the honour of Him who is Lord of the flesh, 5 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 women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God. 7 Flee evil arts ; but all the more discourse in public re- garding 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, 4 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 promi- nent 6 than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be ac- cording to the Lord, and not after their own lust. Let all things be done to the honour of God. 7 CHAP. VI. THE DUTIES OP THE CHRISTIAN FLOCK. Give ye 8 heed to the bishop, that God also may give heed to you. My soul be for theirs 9 that are submissive to the bishop, to the presbyters, and to the deacons, and may my portion be along with them in God ! Labour together with one another ; strive in company together ; run together ; suf- fer together ; sleep together ; and awake together, as the stewards, and associates, 10 and servants of God. Please ye Him under whom ye fight, and from whom ye 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 pa- tience as a complete panoply. Let your works be the charge I2 assigned to you, that ye may receive a worthy recompense. Be long-suffering, there- fore, with one another, in meekness, as God is towards you. May I have joy of you for ever ! I3 Give ye s heed to the bishop, that God also may give heed to you. My soul be for theirs 9 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, 10 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 a most worthy" 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 ! I3 1 P r » '.' act ' ne P art of slaves." 2 Some insert ixrj, and render, " rather do not even speak of them." 3 Eph. v. 25. * i.e., in celibacy. - Some render, " to the honour of the flesh of the Lord," as in the longer recension. 6 Literally, " if he be known beyond the bishop." ? Comp. 1 Cor. x. 31. 8 As this Epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them. 9 Comp. chap, ii., etc. I0 Or, " assessors." 11 Literally, " worthy of God." 12 A military reference, simply implying the idea of faithful effort leading to future rewasd, 13 Comp. Ignatius' Epistle to the Ephesians, chap ii. 9 6 EPISTLE OP IGNATIUS TO POLYCARP. CHAP. VII. REQUEST THAT POLYCARP WOULD SEND A MESSENGER TO ANTIOCH. Seeing that the Church which is at Antioch in Syria is, as report has in- formed me, at peace, through your prayers, I also am the more encour- aged, resting without anxiety in God, 1 if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ] . 2 It is fitting, O Polycarp, most blessed in God, to assemble a very sol- emn 3 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 ; 4 and to bestow on him this honour that he may go into Syria, and glorify your ever active love to the praise of Christ. A Christian has not power over himself, but must always be ready for 5 the service of God. Now, this work is both God's and yours, when ye shall have completed it to His glory. 6 For I trust that, through grace, ye are prepared for every good work pertaining to God. Knowing, therefore, your energetic love of the truth, I have exhorted you by this brief Epistle. 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, 1 if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a dis- ciple [of Christ]. It is fitting, O Polycarp, most blessed in God, to assemble a very solemn 3 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 ; 4 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 5 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 prepared for every good work pertaining to God. Knowing your energetic love of the truth, I have exhorted you by this brief Epistle. CHAP. VIII. LET OTHER CHURCHES ALSO SEND TO ANTIOCH. Inasmuch as I have not been able to write to all the Churches, because I must suddenly sail from Troas to Neapolis, as the will 7 [of the emperor] enjoins, [I beg that] thou, as being acquainted with the purpose 8 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, 9 and the others transmit- ting letters through those persons who are sent by thee, that thou IO mayest be glorified by a work " which shall be re- membered 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 worthy to go [from you] into Syria. Grace shall be with him for ever, and with Poly- carp that sends him. I pray for your happiness for ever in our God, Jesus Christ, by whom continue ye in the unity and under the protection of God.' 2 I salute Alee, my dearly be- loved.' 3 Fare ye well in the Lord. 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 7 [of the emperor] enjoins, [I beg that] thou, as being acquainted with the purpose 8 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 " 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 worthy to go [from you] into Syria. Grace shall be with him for ever, and with Poly- carp that sends him. I pray for your happiness for ever in our God, Jesus Christ, by whom continue ye in the unity and under the protection of God. I salute Alee, my dearly beloved.' 3 Amen. Grace [be with you] . Fare ye well in the Lord. 1 Literally, " in freedom from care of God." 2 Some read, " in the resurrection." 3 Literally, " most befitting God." * Literally, " God-runner." 5 Literally, " at leisure for." & Literally, " to Him." 7 Some suppose the reference to be to the soldiers, perhaps to God Himself. 8 Or, " as possessed of the judgment." 9 Lit 11 Literally, " an eternal work." Literally, " men on foot." I0 Some have the plural " ye" here. 12 Some propose to read, " and of the bishop." ,3 Literally, " name desired by mc." INTRODUCTORY NOTE TO THE SYRIAC VERSION OF THE IGNATIAN EPISTLES. When the Syriac version of the Ignatian Epistles was introduced to the English world in 1845, by Mr. Cureton, the greatest satisfaction was expressed by many, who thought tVie inveterate controversy about to be settled. Lord Russell made the learned divine a canon of Westminster Abbey, and the critical Chevalier Bunsen • committed himself as its patron. To the credit of the learned, in general, the work was gratefully received, and studied with scientific conscientiousness by Lightfoot and others. The literature of this period is valuable ; and the result is decisive as to the Curetonian versions at least, which are fragmentary and abridged, and yet they are a valuable contribution to the study of the whole case. The following is the original Introductory Notice : — Some account of the discovery of the Syriac version of the Ignatian Epistles has been already given. 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 us., which Cureton refers to as /?, 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 Ephe- sians and Romans. The third ms., which Cureton quotes as y, 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 passages manifestly corrupt, and the translators appear at times to have mistaken the meaning of the Greek original. [N.B. — Bunsen is forced to allow the fact that the discovery of the lost work of Hippolytus " throws new light on an obscure point of the Ignatian controversy," i.e., the Sige in the Epistle to the Magnesians (cap. viii.) ; but his treatment of the matter is unworthy of a candid scholar.] 1 See the extraordinary passage and note in his Hippolytus, vol. i. p. 58, etc. 97 THE EPISTLE OF IGNATIUS TO POLYCARP. 1 Ignatius, who is {also called] Theophorus, 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, inas- much as it is established in God, as on a rock which is immoveable, I glorify God the more ex- ceedingly 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 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. cha£. ii. 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 4 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 [com- posed] of both flesh and spirit, that thou mayest 1 Theinscription 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. 3 Literally, " draw out thy spirit." * Cureton observes, as one alternative here, that " the Syrian translator seems to have read 7rapa|i/o-|u.a for 7rapofuo>ious." entice 5 those things which are visible before thy face, and mayest ask, as to those which are con- cealed from thee, that they [too] may be re- vealed to thee, in order that thou be deficient 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 per- suaded. In everything I will be instead 6 of thy soul, and my bonds which thou hast loved. chap. hi. Let not those who seem to be somewhat, and teach strange doctrines, strike thee with appre- hension ; but stand thou in the truth, as an ath- lete 7 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 every- thing for the 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 be- came 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. rv. Let not the widows be overlooked ; on ac- count of 8 our Lord be thou their guardian, and let nothing be done without thy will ; also do thou nothing without the will of God, as indeed thou doest not. Stand rightly. Let there be frequent 9 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 5 Or, " flatter," probably meaning to " deal gently with." 6 Thus the Syriac renders avTiifivxov in the Greek. 7 The Greek has axuuiv, " an anvil." 8 The Greek has fiera, " after." 9 Or, " constant," " regular." 99 IOO EPISTLE OF IGNATIUS TO POLYCARP. 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 lust. 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, 1 to the honour of the flesh of our Lord, let him continue so with- out boasting ; if he boasts, he is undone ; if he become known apart from the bishop, he has destroyed himself. 2 It is becoming, therefore, to men and women who marry, that they marry with the counsel of the bishop, that the marriage may be in our Lord, and not in lust. Let every- thing, 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 1 i.e., " in celibacy." * Or, " corrupted himself." those who are subject to the bishop, and the presbyters, and the deacons ; with them may 1 have a portion in the presence of God ! Labour together with one another, act as athletes 3 to- gether, run together, suffer together, sleep to- gether, rise together. As stewards of God, and of His household, 4 and His servants, please Him and serve Him, that ye may receive from Him the wages [promised]. Let none of you be rebel- lious. Let your baptism 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] toward you. As for me, I rejoice in you at all times. CHAP. VH. The Christian has not power over himself, but is [ever] ready to be subject to God. 5 CHAP. VIII. I salute him who is reckoned worthy to go to Antioch in my stead, as I commanded thee. 5 3 Literally, " make the contest." * Literally, " sons of His house." 5 These are the only parts of chaps, vii. and vi. in the Greek that are represented in the Syriac. THE SECOND EPISTLE OF IGNATIUS TO THE EPHESIANS. Ignatius, who is [a/so called'] Tlieophorus, to the Church which is blessed in the greatness of God the Father, and perfected ; to her who was selected 2 from eternity, that she might he at all times for glory, which abideth, and is uncha?ige- able, 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 unblameable : [wishes'] abundance of happiness. CHAP. I. Inasmuch as your name, which is greatly be- loved, is acceptable to me in God, [your name] which ye have acquired 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 com- mon 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 dili- gent to come and see me. Seeing, then, that we have become acquainted with your multitude 4 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, 5 for blessed is He who has given you such a bishop, even as ye deserve [to have]. 6 chap, in. 7 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. ' Another inscription is, *' Epistle the Second, which is to the Ephesians." 2 Literally, " separated." 3 Literally, " bound from actions." * Cureton renders, " have received your abundance," probably referring the words to gifts sent by the Ephesians to Ignatius. s Literally, " be in his image." 6 There is no Apodosis, unless it be found in what follows. 7 The following clause is the whole of chap. 'ii. in the Greek, which is represented in the Syriac. CHAP. VIII. 8 For, so long as there is not implanted in you any one lust which is able to torment you, be- hold, ye live in God. I rejoice in you, and offer supplication 9 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 every- thing 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, which is the Holy Spirit ; and your pulley is jour 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 repent- ance for them, that they may be counted wor- thy 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 your- selves 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. 8 Chaps, iv. v. vi. vii. of the Greek are totally omitted in the Syriac. 9 Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful. IOI 102 EPISTLE OF IGNATIUS TO THE EPHESIANS. CHAP. XIV. 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 something, 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, xvm. 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 repre- sented. 2 The meaning seems to be that mere profession, without con- tinuous practice, is nothing. 3 Chaps, xvi. and xvii. of the Greek are totally wanting in the Syriac. 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 4 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 destruction of death was devised, and there was the com- mencement of that which was perfected in God. 5 * Literally, " the mysteries of the shout." The meaning is here confused and obscure. See the Greek. S Chaps, xx. and xxi. of the Greek are altogether wanting in the Syriac. [N.B. — See spurious Epistle to Philippians, cap. 4, infra. This concealment from Satan of the mystery of the incarnation is the expla- nation, according to the Fathers, oi his tempting the Messiah, and prompting His crucifixion. Also, Christ the more profoundly humbled himself, " ne subtilis Me diaboliocnhts magnum hoc pietatis depre- henderet sacramentum" (St. Bernard, opp. ii. 1944). Bernard also uses this opinion very strikingly (opp. ii. 1953) in one of his sermons, supposing that Satan discovered the secret too late for his own pur- pose, and then prompted the outcry, Come down from, the cross, to defeat the triumph of the second Adam. (Comp. St. Mark i. 24 and St. Luke iv. 34, where, after the first defeat of the tempter, this demon suspects the second Adam, and tries to extort the secret).] THE THIRD EPISTLE OF THE SAME ST IGNATIUS; Ignatius, who is \also called - ] Theophorus, to the Church which has received grace through the greatness of the Father Most High ; to her who preside th in the place of the region of the Ro- mans, who is worthy of God, and worthy of life, and happiness, and praise, and remem- brance, and is worthy of prosperity, and pre- sideth in love, a?id 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, be- ing 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 suffer- ing. 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. II. For there is no other time such as this, that I should be accounted worthy of God ; neither will ye, if ye be silent, [ever] be found in a bet- ter 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 can- not 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. 2 1 Another inscription is, " The Third Epistle. 2 Literally, " in life." CHAP. III. 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 mat- ter 3 ] of persuasion; but Christianity is great when the world hateth it. chap. rv. 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, 4 that I may be found the pure bread of God. Provoke ye greatly 5 the wild beasts, that they may 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 sac- rifice to God. I do not, like Peter and Paul, issue orders unto you. They are 6 apostles, but I am one condemned ; they indeed are free, but I am a slave, even until now. But if I suf- fer, 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 noth- ing. 3 The meaning is probably similar to that expressed in chap, xiv of the Epistle to the Ephesians. * Literally, " I am ground." 5 Literally, " with provoking, provoke." 6 Literally, " they are who are." »°3 io4 EPISTLE OF IGNATIUS TO THE ROMANS. 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 treatment ; * but not on this ac- count am I justified to myself. I rejoice in the beasts which are prepared for me, and I pray 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, 2 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. 3 Let no one 4 envy me of those things 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 bones, and crushing of the whole body, harsh torments of the devil — let these come upon me, but 5 only let me be accounted worthy of Jesus Christ. CHAP. VI. The pains of the birth stand over against me. 6 CHAP. VII. 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 1 Literally, " by their injury." 2 Literally, " and not as that which is afraid of some other men." So Cureton translates, but remarks that the passage is evidently cor- rupt. 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. i). 3 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." 5 Literally, " and." 6 The Latin version translates the Greek here, " He adds gain to flesh of Jesus Christ ; and I seek His blood, a drink which is love incorruptible. CHAP. 1X7 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. 8 [Now therefore, being about to arrive shortly in Rome, I know many things in God ; but I keep myself within measure, that I may not per- ish 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 my- self. For I am cautious lest ye should not be able to receive [such knowledge] , and should be perplexed. 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 perfection which is worthy of God.] Be ye perfectly strong 9 in the patience of Jesus Christ our God. Here end the three Epistles of Ignatius, bishop and martyr. 7 Chap. viii. of the Greek is entirely omitted in the Syriac. 8 The following passage is not found in this Epistle in the Greek recensions, 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. 9 Or, as in the Greek, " Fare ye well, to the end." [N.B. — The aphoristic genius of Ignatius seems to be felt by his Syrian abbreviator, who reduces whole chapters to mere maxims.] INTRODUCTORY NOTE SPURIOUS EPISTLES OF IGNATIUS. To the following introductory note of the translators nothing need be prefixed, except a grateful acknowledgment of the value of their labours and of their good judgment in giving us even these spurious writings for purposes of comparison. They have thus placed the mate- rials for a complete understanding of the whole subject, before students who have a mind to subject it to a thorough and candid examination. The following is the original Introductory Notice : — We formerly stated 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 differ- ent 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 that they are not the authentic production of the illustrious bishop of Antioch. We cannot tell when or by whom these Epistles were fabricated. 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 mentioned 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, be- ing 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 Ignatian letters were published at Cologne in a Latin version ; 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 1623 ; 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 10; 106 INTRODUCTORY NOTE. are set aside as spurious. The difference of style from the other Ignatian writings will strike him even in perusing the English version which we 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 not 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 Manichaean 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 Patripassian 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 pub- lished than by almost universal consent they were rejected. 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 vol- ume. 1 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. 1 [Spurious writings, if they can be traced to antiquity, are always useful. Sometimes they are evidence of facts, always of opinions, ideas and fancies of their date; and often they enable us to identify the origin of corruptions. Even interpolations prove what latex partisans would be glad to find, if they could, in early writers. They bear unwilling testimony to the absence of genuine evidence in favour of their assumptions.] THE EPISTLE OF IGNATIUS TO THE TARSI ANS. Ignatius, who is also called Tlieophorus, 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 myself," * 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. II. — 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 born [only 5 ] in appear- ance, 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. 6 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 and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. 1 Acts xx. 24. 2 1 Cor. xvi. 13. 3 Hab. ii. 4; Gal. iii. 11. * Ps. lxviii. 7 (after the LXX.). 5 Some omit this. 6 That is, as appears afterwards from chap, v., so as to have no personality distinct from the Father. A swarm of such evils has burst in upon us. 7 But ye have not "given place by subjection to them, no, not for one hour." 8 For ye arc the fellow-citizens as well as the disciples of Paul, who " fully preached the Gospel from Jerusalem, and round about unto Illyricum," 9 and bare about " the marks of Christ " in his flesh. 10 CHAP. HI. — 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." " And He 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." I2 And again, " In that He died, He died unto sin once : but in that He liveth, He liveth unto God." I3 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 cru- cified ; 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 were in vain ; for the Lord was really crucified by the ungodly. CHAP. rV. 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," I4 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 7 The translation is here somewhat doubtful. 8 Gal. ii. 5. 9 Rom. xv. 19. 10 Gal. vi. 17. " Gal. vi. 14. 12 Acts xxvi. 23 (somewhat inaccurately rendered in English ve» sion). 13 Rom. vi. 10. i« Col. i. 15. 107 ioS EPISTLE OF IGNATIUS TO THE TARSIANS. one Lord Jesus Christ, by whom are all things." ' And again, " For there is one God, and one Medi- ator between God and man, the man Christ Jesus ; " 2 and, " By Him were all things created that are in heaven, and on earth, visible and in- visible ; and He is before all things, and by Him all things consist." 3 CHAP. V. REFUTATION OF THE PREVIOUSLY MEN- TIONED 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." 4 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." 5 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 subject [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." 6 " 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." 7 And how could a mere man be addressed in such words as these : "Sit Thou at My right hand?" 8 And how, again, could such an one declare : " Before Abraham was, I am ?" 9 And, " Glorify Me with Thy glory which I had before the world was? " IO What man could ever say, " I came down from heaven, not to do Mine own will, but the will of Him that sent Me ? " " And of what man could it be said, " He was the true Light, which light- eth 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?" I2 How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son ? For " in tie beginning was the Word, and the Word was with God, 13 and the Word was God.'" 4 And in another place, "The Lord cre- ated Me, the beginning of His ways, for His ways, 1 i Cor. viii. 6. 2 i Tim. ii. 5. 3 Col. i. 16, 17. * John xx. 17. 5 i Cor. xv. 28. 6 John i. 3. 7 Prov. viii. 27, 30. 8 Ps. ex. 1. 9 John viii. 58. 10 John xvii. 5. 11 John vi. 38. 12 John i. 9, 10, n. 13 John i. 1. M Some insert here John i. 3. for His works. Before the world did He found Me, and before all the hills did He beget Me." ' s CHAP. VII. CONTINUATION. And that our bodies are to rise again, He shows when He 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." l6 And [says] the apostle, " For this corruptible must put on incorruption, and this mortal must put on immortality." l7 And that we must live soberly and righteously, he [shows when he] says again, " Be not deceived : neither adulterers, nor effem- inate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunk- ards, nor thieves, can inherit the kingdom of God." lS 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." ' 9 But if such be our condition and feelings, wherein shall we differ from asses and dogs, who have no care about the future, but think only of eating, and of indul- ging 2 ° such appetites as follow after eating ? For they are unacquainted with any intelligence moving within them. CHAP. VIII. — 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." 21 Ye pres- byters, 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. LX. — EXHORTATIONS TO THE DISCHARGE OF RELATIVE DUTIES. Ye husbands, love your wives ; and ye wives, your husbands. Ye children, reverence your parents. Ye parents, " bring up your children in the nurture and admonition of the Lord." 22 •5 Prov. viii. 22, 23, 25. 16 John v. 25, 28. 17 1 Cor. xv. 53. 18 1 Cor. vi. 9. »9 1 Cor. xv. 13, 14, 17, 18, 19, 32. _ 20 Literally, " coming also to the appetite of those things after eating." The text is doubtful. 21 Rom. xiii. 14. 22 Eph. vi. 4. EPISTLE OF IGNATIUS TO THE TARSIAXS. 109 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. 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." 2 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 Philippians." 2 1 Pet. v. 14. THE EPISTLE OF IGNATIUS TO THE ANTIOCHIANS. Ignatius, who is also called Theophorns, 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 harmony both of the flesh and spirit. " I therefore, the prisoner of the Lord, 2 beseech you, that ye walk worthy of the vocation wherewith ye are called," 3 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. — THE 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 that there was only one God, did yet forthwith confess also our Lord when he said, " The Lord rained upon Sodom and Go- morrah fire and brimstone from the Lord." 5 And again, " And God 6 said, Let Us make man after our image : and so God made man, after the image of God made He him." 7 And further, " In the image of God made He man." 8 And that [the Son of God] was to be made man, [Moses shows when] he says, " A prophet shall 1 Comp. Acts xi 26. 2 Literally, " in the Lord." 3 Eph. iv. 1. * Deut. vi. 4; Mark xii. 29. 5 Gen. xix. 24. 6 The MS. has " Lord." 7 Gen. i. 26, 27. • 8 Gen v. i, ix. 6. (10 the Lord raise up unto you of your brethren, like unto me." 9 chap. m. ■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, 10 and besides Me there is no God," " 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." I2 And concerning His in- carnation, " Behold, a virgin shall be with Child, and shall bring forth a Son ; and they shall call his name Immanuel." I3 And concerning the pas- sion, " He was led as a sheep to the slaughter ; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacri- ficed." I4 CHAP. IV. — CONTINUATION. The Evangelists, too, when they declared that the one Father was " the only true God," I5 did not omit what concerned 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 Him, and without Him was not anything made that was made." l6 And con- cerning the incarnation : "The Word," says [the Scripture], "became flesh, and dwelt among us." 17 And again: "The book of the genera- tion of Jesus Christ, the son of David, the son of Abraham." l8 And those very apostles, who said "that there is one God,"' 9 said also that "there 9 Deut. xviii. 15; Acts iii. 22, vii. 37. 10 Literally, " after these things." 11 Isa. xliv. 6. 12 Isa. ix. 6. 13 Isa. vii. 14; Matt. i. 23. ! * Isa. liii. 7; Jer. xi. 19. ■S John xvii. 3. 16 John i. 1. " John i. 14. 18 Matt. i. 1. '9 1 Cor. viii. 4, 6; Gal. iii. 20. EPISTLE OF IGNATIUS TO THE ANTIOCMIANS. 1 1 i is one Mediator between God and men." ' Nor were they ashamed of the incarnation and the passion. For what says [one] ? " The man Christ Jesus, who gave Himself" 2 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,' and an enemy of all right- eousness. He also that confesseth Christ, yet not as the Son of the Maker of the world, but of some other unknown 4 being, different from Him whom the law and the prophets have pro- claimed, 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.* Moreover, he who affirms Christ to be a mere man is accursed, according to the [declaration of the] prophet, 6 since he puts not his trust in God, but in man. Where- fore 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. Be- ware, therefore, of those that hasten to work mischief, those " enemies of the cross of Christ, whose end is destruction, whose glory is in their shame." 7 Beware of those "dumb dogs," those trailing serpents, those scaly 8 dragons,. those asps, and basilisks, and scorpions. For these are subtle wolves, 9 and apes that mimic the appear- ance of men. CHAP. VII. — 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 remembrance Euodias, I0 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." " 1 Eph. iv. 5, 6; i Tim. ii. 5. 2 1 Tim. ii. 5. 3 Comp. John vi. 70. Some read, " the son of the devil." * Or, " that cannot be known." 5 Comp. i John ii. 22, iv. 3; 2 John 7. 6 Jer. xvii. 5. 7 Phil. iii. 18, 19. 8 The text is here doubtful. 9 Literally, " fox-like thoes," lynxes being perhaps intended. 10 Some thi lk 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, e a Christian of the days of Trajan. But it will be observed that this version has great advantages over any of its predecessors, and is a valuable acquisition to the student. The learned translators have had before them the entire Greek text of the fourth century, disfigured it is true by corruptions, but still very precious, the rather as they have been able to compare it with the text of Hilgenfeld. Their editorial notes are sufficient for our own plan ; and little has been left for me to do, according to the scheme of this publication, save to revise the " copy " for printing. I am glad to presume no further into such a labyrinth, concerning which the learned and careful Wake modestly professes, " I have endeavoured to attain to the sense of my author, and to make him as plain and easy as I was able. If in anything I have chanced to mistake him, I have only this to say for myself: that he must be better acquainted with the road than I pretend to be, who will undertake to travel so long a journey in the dark and never to miss his way." The following is the original Introductory Notice : — X othtxg certain is known as to the author of the following Epistle. The writer's name is Bar- nabas, 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 hon- ourable 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 Bar- nabas ; 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 consider whether the spirit and tone of the writing, as so decidedly opposed to all respect for Judaism — the numerous inaccuracies 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 possibly 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 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, INTRODUCTORY NOTE. I JO since reference is made to that event (chap, xvi.), hut 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 inten- tion of the "writer, as he himself states (chap. L), 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 Alexandria, with the view of winning back, or guarding from a Judaic form of Christianity, those Christians belong- ing 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 BARNABAS. CHAP. I. AFTER THE SALUTATION, THE WRITER DECLARES THAT HE WOULD COMMUNICATE TO HIS BRETHREN SOMETHING OF THAT WHICH HE HAD HIMSELF RECEIVED. All hail, ye sons and daughters, in the name of our Lord 2 Jesus Christ, who loved us in peace. Seeing that the divine fruits 3 of righteousness 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 aston- ishment over you. 6 I am therefore pursuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound 7 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. 8 Con- sidering this, therefore, that if I should take the trouble to communicate 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, 1 The Codex Sinaiticus has simply "Epistle of Barnabas" for title: Dressel gives, " Epistle of Barnabas the Apostle," from the Vatican ms. 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, Sixaiioixa seems here to have the mean- ing of righteousness, as in Rom. v. 18. * This appears to be the meaning of the Greek, and is con- firmed by the ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads "thus," instead of "because," and separates the clauses 5 The Latin reads, " a spirit infused into you from the honourable fountain of God." 6 This sentence is entirely omitted in the Latin. 7 The Latin text is here quite different, and seems evidently cor- rupt. We have followed the Cod. Sin., as does Hilgenfeld. 8 Literally, " in the hope of His life." then, are three : 9 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 knowledge IO of things to come, which things as we see accomplished, one by one, we ought with the greater richness of faith " and elevation of spirit to draw near to Him with reverence. 12 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 JEWISH SACRIFICES ARE NOW ABOLISHED. Since, therefore, the days are evil, and Satan ' 3 possesses the power of this world, we ought to give heed to ourselves, 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.' 4 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 de- sire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before 9 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 glad- ness for works of righteousness." We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzacker and others prefer the Greek. 10 Instead of "knowledge" (yvuia-ew?), Cod. Sin. has "taste" (yevaeun:) 11 Literally, " we ought more richly and loftily to approach His fear." 12 Instead of " to Him with fear," the reading of Cod. Sin., the Latin has, " to His altar," which Hilgenfeld adopts. 13 The Latin text is literally, "the adversary;" the Greek has, "and he that worketh possesseth power;" Hilgenfeld reads, "he that worketh against," the idea expressed above being intended. u Or, " while these things continue, those which respect the Lord rejoice in purity along with them — Wisdom," etc. 137 138 THE EPISTLE OF BARNABAS. 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." ' 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. 2 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 sac- rifices? 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." 3 We ought therefore, being possessed of under- standing, to perceive the gracious intention of our Father ; for He speaks to us, desirous that we, not 4 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 sweet savour to the Lord is a heart that glorifieth Him that made it." 5 We ought therefore, brethren, carefully to inquire concern- ing our salvation, lest the wicked one, having made his entrance by deceit, should hurl 6 us forth from our [true] life. CHAP. III. 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." 7 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 fastenings 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 righteousness shall go forth before thee, and the glory of God shall en- compass thee ; and then thou shalt call, and God 1 Isa. i. 11-14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin. 2 Thus in the Latin. The Greek reads, " might not have a man- oblation." The Latin text seems preferable, implying that, in- stead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgcnfeld follows the Greek. 3 Jer. vii. 22; Zech. viii. 17. * So the Greek. Hilgenfeld, with the Latin, omits " not." 5 Ps. li. 19. There is nothing in Scripture corresponding to the last clause. 6 Literally, " sling us out." 7 Isa. lviii. 4, 5. 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 8 [to swear falsely], and words of murmuring, and give cheerfully thy bread to the hungry, and show compassion to the soul that has been humbled." 9 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 for- ward as rash acceptors of their laws. 10 CHAP. IV. ANTICHRIST IS AT HAND : LET US THEREFORE AVOID JEWISH ERRORS. It therefore behoves us, who inquire much concerning events at hand," 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 be- come like them. The final stumbling-block (or source of danger) approaches, concerning which it is written, as Enoch I2 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. 13 In like manner Daniel says concerning 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." I4 Ye ought therefore to understand. And 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." " 5 But they thus finally lost it, after Moses had already received it. For the Scripture saith, " And Moses was fasting in 8 The original here is XetpoTovi'ai', from the LXX. Hefele re- marks, that it may refer to the stretching forth of the hands, either to swear falsely, or to mock and insult one's neighbour. 9 Isa. lviii 6-10. 10 The Greek is here unintelligible: the Latin has, " that we should not rush on, as if proselytes to their law." l: Or it might be rendered, "things present." Cotelerius reads, " de his instantibus." '- The Latin reads " Daniel " instead of "Enoch;" comp. Dan. ix. 24-27. 13 Dan. vii. 24, very loosely quoted. '•* Dan. vii. 7, 8, also very inaccurately cited. ] s 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. THE EPISTLE OF BARNABAS. 139 the mount forty days and forty nights, and re- ceived the covenant from the Lord, tables of stone written with the finger of the hand of the Lord ; " ' 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 transgressed." 2 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. 3 Now, be- ing 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. 4 We take earnest 5 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 6 may find no means of en- trance, let us flee from every vanity, let us 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 ! " 7 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 [fulfilling that 1 Ex. xxxi. 18, xxxiv. 28. 2 Ex. xxxii. 7; Deut. ix. 12. 3 Literally, " in hope of His faith." * 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 eAAirreir, may be translated: " 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." 5 So the Cod. Sin. Hilgenfeld reads, with the Latin, " let us take." 6 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 in the New Testament: " Let us resist all iniquity, and hold it in hatred." Hilgenfeld joins this clause to the former sentence. 7 lsa. v. 21. saying], as it is written, " Many are called, but few are chosen." 8 CHAP. V. THE NEW COVENANT, FOUNDED ON THE SUFFERINGS OF CHRIST, TENDS TO OUR SALVA- TION, 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 remission 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 : " He was wounded for our trans- gressions, 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." 9 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 understand- ing in regard to things which are to come. Now, the Scripture saith, " Not unjustly are nets spread out for birds." IO This means that the man perishes justly, who, having a knowl- edge 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," Ix understand how it was that He endured to suffer at the hand of men. The prophets, having ob- tained grace from Him, prophesied concerning Him. And He (since it behoved Him to ap- pear 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 fulfill 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 He chose His own apostles who where 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." I2 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 ? I3 Since looking upon 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 Kathers of a citation from any book of the New Testament, preceded by the authoritative formula, " it is written." 9 lsa. liii. 5, 7. 10 Prov. i. 17, from the LXX., which has mistaken the meaning. 11 Gen. i. 26. IJ Matt. ix. 13; Mark ii. 17: Luke v. 32. 13 The Cod Sin. reads, " neither would men have been saved by seeing Him." 140 THE EPISTLE OF BARNABAS. the sun which is to cease to exist, and is the work of His hands, 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 perse- cuted His prophets ' 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. THE SUFFERINGS OF CHRIST, AND THE NEW COVENANT, WERE ANNOUNCED BY THE PROPHETS. When, therefore, He has fulfilled the com- mandment, 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 IO 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, honoura- ble." Next, what says He? "And he who shall trust" in it shall live for ever." Is our hope, 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." 12 And the prophet says again, " The stone which the builders rejected, the same has become the head of the corner." I3 And again he says, " This is the great and wonderful day which the Lord hath made.' 4 I write the more simply unto you, that ye may understand. I am the off- scouring of your love. 15 What, then, again says 1 Cod. Sin. has, " their prophets," but the corrector has changed it as above. 2 A very loose reference to Isa. liii. 8. 3 Cod. Sin. omits " and," and reads, " when they smite their own shepherd, then the sheep of the pasture shall be scattered and fail." * Zech xiii. 7. 5 Cod. Sin. inserts " and " 6 These are inaccurate and confused quotations from Ps. xxii. 21, 17, and cxix. 120. 7 Isa. 1. 6, 7. 8 Isa. 1. 8 1 9. 10 The Latin omits " since," but it is found in all the Greek MSS. " I 1 1 Sin. has " believe." Isa. viii. 14, xxviii. 16. « 2 Isa. I. 7. 13 Ps. cxviii. 22. 14 Ps. cxviii. 24. "5 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." the prophet? " The assembly of the wicked sur- rounded me ; they encompassed me as bees do a honeycomb," l6 and " upon my garment they cast lots." ' 7 Since, therefore, He was about to be manifested and to suffer in the flesh, His suf- fering was foreshown. For the prophet speaks against Israel, " Woe to their soul, because they have counselled an evil counsel against them- selves, 18 saying, Let us bind the just one, because he is displeasing to us." IO And Moses also says to them, 20 " 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." 2I What, then, says Knowl- edge? 22 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 wise and prudent, and who loves his Lord ? " 2i Since, therefore, 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. 24 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." 25 And the Lord said, on beholding the fair creature 2D man, " Increase, and multiply, and replenish the earth." 2? These things [were spoken] to the Son. Again, I will show thee how, in respect to us, 28 He has accom- plished a second fashioning in these last days. The Lord says, " Behold, I will make 29 the last like the first." 3 ° In reference to this, then, the prophet proclaimed, " Enter ye into the land 16 Ps. xxii. 17, cxviii. 12. 17 Ps. xxii. 19. 13 Isa. iii. 9. ■9 Wisd. ii 12. This apocryphal book is thus quoted as Scripture, and intertwined with it. 20 Cod. Sin. reads, " What says the other prophet Moses unto them? " 21 Ex. xxxiii. 1 ; Lev. xx. 24 22 The original word is "Gnosis," the knowledge peculiar to advanced Christians, by which they understand the mysteries of Scripture. 3 Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hil- genfeld, however, changes the usual punctuation, whirl) places a colon after prophet, and reads. " for the prophet speakclh the para- ble of the Lord. Who shall understand," 1 t . 24 The Greek is here very elliptical and obscure: " His Spirit" is inserted above, from the Latin. 2 5 Gen. i. 26. 26 Cod. Sin. has " our fair formation." 2 ? Gen. i. 28. 28 Cod. Sin. inserts, " the I-ord says." 2 9 Cod. Sin. has " I make." 30 Not in Scripture, but comp. Matt. xx. 16, and 2 Cor. v. 17. Till-: EPISTLE OF BARNABAS. 141 flowing with milk and honey, and have domin- ion over it." ' 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," 2 because He 3 was to be manifested in flesh, and to sojourn anion- us. for, my brethren, the habitation of our heart is a holy temple to the Lord. 4 For again saith the Lord, " And wherewith shall I appear before the Lord my God, and be glori- fied?" 5 He says, 6 "I will confess to thee in the Church in the midst 7 of my brethren ; and I will praise thee in the midst of the assembly of the saints." s 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, 9 " Let them increase, and rule over the fishes." IO 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 prom- ised it to us. When ? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord. 11 CHAP. VII. FASTING, AND THE GOAT SENT AWAY, 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 I2 gave previous indica- tions of this. His commandment having been written, the Lord enjoined, that whosoever did not keep the fast should be put to death, be- cause He also Himself was to offer in sacrifice 1 Ex. xxxiii. 3. 2 Ezek. xi. 19, xxxvi. 26. * 3 Cod. Sin inserts " Himself; " comp. John i. 14. * Comp. Eph. ii. 21. 5 Comp. Ps. xlii. 2. 6 Cod. Sin. omits " He says." 7 Cod. Sin. omits " in the midst." 8 Ps. xxii. 23; Heb. ii. 12. 9 Cod. Sin. has " But we said above." 10 Gen. i. 28. 11 These are specimens of the " Gnosis," or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow. 12 Cod. Sin. reads " temple," which is adopted by Hilgenfeld. for our sins the vessel of the Spirit, in onler that the type established in Isaac when he was offered upon the altar might be fully accom- plished. What, then, says He in the prophet? " And let them eat of the goat which is i with fasting, for all their sins." IJ Attend care- fully : " And let all the priests alone eat the inwards, unwashed 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. 14 How,' 5 then, ran the commandn* 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.' 6 And what should they do with the other? "Accursed," says He, "is the one." Mark how the type of Jesus ' 7 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 Rachia, 1 * of which also we are accustomed to eat the fruits I9 when we find them in the field. Of this 2 ° 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 ; " 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 21 He who then declared Himself to be the Son of God. For how like is He to Him ! 22 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 like- ness of the goat. Behold, then, 23 the type of Jesus who was to suffer. But why is it that they 13 Not to be found in Scripture, as is the case also with what fol- lows. Hefele remarks, that " certain false traditions respecting the Jewish rites seem to have prevailed among the Christians of the second century, of which Bamabas here adopts some, as do Justin (Dial. c. Try. 40) and Tertullian {adv. Jttd. 14; adv. Marc. iii. 7)." '■* Cod. Sin. has " by them." *5 Cod. Sin. reads, " what commanded He? " 16 Cod. Sin. reads, " one as a burnt-offering, and one for sins." x ? Cod. Sin. reads, " type of God," but it has been corrected to Jesus." 18 In Cod. Sin. we find " Rachel." The orthography is doubtful, but there is little question that a kind of bramble-bush is intended. J 9 Thus the Latin interprets: others render " shoots." 20 Cod. Sin. has " thus " instead of" this." 21 Literally, " was." 22 The text is here in great confusion, though the meaning is plain. Dressel reads, " For how arc 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." 142 THE EPISTLE OF BARNABAS. place the wool in the midst of thorns ? It is a type of Jesus set before the view of the Church. [They 1 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 king- dom, must through tribulation and suffering ob- tain Me." 2 CHAP. VIII. — THE RED HEIFER A TYPE OF CHRIST. Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness 3 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 4 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 He speaks to you with simplicity. The calf 5 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 sin- ners. 6 And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave author- ity to preach the Gospel, being twelve in number, corresponding to the twelve tribes 7 of Israel. But why are there three boys that sprinkle ? To correspond 8 to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Be- cause 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? Because 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 9 efficacy of hys- sop. 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. THE SPIRITUAL MEANING OF CIRCUM- CISION. He speaks moreover concerning our ears, how He hath circumcised both them and our heart. 1 Cod. Sin. reads, " for as he who ... so, says he," etc. 2 Comp. Acts xiv. 22. 3 Literally, "men in whom sins are perfect." Of this, and much more that follows, no mention is made in Scripture. 4 Cod. Sin. has " upon sticks," and adds, " Behold again the type of the cross, both the scarlet wool and the hyssop," — adopted by M 1 nfeld. s ( oil. Sin. has, " the law is Christ Jesus," corrected to the above. 6 The Greek text is, " then no longer [ sinful 1 men, no longer the glory of sinners," which Dressel defends and Hilgcnfeld adopts, but which is surely corrupt. 7 Literally, " in witness of the tribes." 8 " In witness of." 9 Thus the sense seems to require, and thus Dressel translates, though it is difficult to extract such a meaning from the Greek text. The Lord saith in the prophet, " In the hearing of the ear they obeyed me." IO And again He saith, " By hearing, those shall hear who are afar off; they shall know what I have done." " And, " Be ye circumcised in your hearts, saith the Lord." I2 And again He says, " Hear, O Israel, for these things saith the Lord thy God." I3 And once more the Spirit of the Lord proclaims, "Who is he that wishes to live for ever? By hearing let him hear the voice of my servant." ' 4 And again He saith, " Hear, O, heaven, and give ear, O earth, for God I5 hath spoken." l6 These are in proof. I? And again He saith, " Hear the word of the Lord, ye rulers of this people." l8 And again He saith, " Hear, ye children, the voice of one crying in the wilderness." ' 9 There- fore He hath circumcised our ears, that we might hear His word and believe, for the cir- cumcision in which they trusted is abolished. 20 For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. 2I He saith to them, "These things saith the Lord your God" — (here 22 I find a new 23 commandment) — "Sow not among thorns, but circumcise yourselves to the Lord." 24 And why speaks He thus : " Cir- cumcise the stubbornness of your heart, and harden not your neck ? " 25 And again : " Behold, saith the Lord, all the nations are uncircumcised 2 ° in the flesh, but this people are uncircumcised in heart." 27 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? 28 Yea, the Egyptians also practise circumcision. Learn then, my children, con- cerning all things richly, 29 that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having re- ceived the mysteries 3 ° of the three letters. For [ the Scripture ] saith, "And Abraham circum- The first clause of this sentence is wanting 10 Ps. xviii. 4.4 11 Isa. xxxiii. 13. 12 Jer. iv. 4 13 Jer. vii. 2. 14 Ps. xxxiv. n-13. in Cod. Sin. is Cod. Sin. has "Lord." 16 Isa. i. 2. 17 In proof of the spiritual meaning of circumcision; but Hilgen- feld joins the words to the preceding sentence. 18 Isa. i. 10. '9 Cod. Sin. reads, " it is the voice," corrected, however, as above. 20 Cod. Sin. has, " that we might hear the word, and not only be- lieve," plainly a corrupt text. 21 Cod. Sin., at first hand, has " slew them," but is corrected as above. 22 The meaning is here very obscure, but the above rendering and punctuation seem preferable to any other. 23 Cod. Sin., with several other MSS., leaves out " new." 24 Jer. iv. 3. Cod. Sin. has " God" instead of" Lord." 2 5 Deut. x. 16. 26 This contrast seems to be marked in the original. Cod. Sin. has, " Behold, receive again." 27 Jer. ix. 25, 26. 28 Dressel and Hilgenfeld read, " their covenant," as does Cod. Sin. ; we have followed Hefele. 2 9 Cod. Sin. has " children of love ," omitting " richly," and insert- ing it before " looking forward." 30 Literally, " doctrines." THE EPISTLE OF BARNABAS. *43 cised ten, and eight, and three hundred men of his household." 1 What, then, was the knowl- edge given to him in this? Learn the eighteen first, and then the three hundred. 2 The ten and the eight are thus denoted — Ten by I, and Eight by H. 3 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 5 gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge 6 than this, but I know that ye are worthy. CHAP. X. — SPIRITUAL SIGNIFICANCE OF THE PRE- CEPTS 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?" 7 He embraced three doctiines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, "And I will es- tablish my ordinances among this people." 8 Is there then not a command of God that they should not eat [these things] ? There is, but Moses spoke with a spiritual reference. 9 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 pleas- ure, 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 recognize 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." IO So these birds, while they sit idle, inquire how they may devour the flesh 1 Not found in Scripture; but comp. Gen. xvii. 26, 27, xiv. 14. 2 Cod. Sin. inserts, " and then making a pause." 3 This sentence is altogether omitted by inadvertence in Cod. Sin. * Some MSS. here read, "and further:" the above is the reading in Cod. Sin., and is also that of Hefele. 5 This is rendered in the Latin, " the more profound gift," re- ferring, as it does, to the Gnosis of the initiated. The same word is used in chap. i. 6 Literally, " has learned a more germane (or genuine) word from me," being an idle vaunt on account of the ingenuity in inter- preting Scripture he has just displayed. " Cod. Sin. has " portion," corrected, however, as above. See Lev. xi. and Deut. xiv. 8 Deut. iv. 1. 9 Literally, " in spirit." 10 0>d. Sin. inserts, " and gaze about for some way of escape on account 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. 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 he like to such men as are ungodly to the end, and are condemned" 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." ,2 Because the hare multiplies, year by year, the places of its conception ; for as many years as it lives so many ' 3 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 an- nually 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, 14 on ac- count of their uncleanness ; nor shalt thou be joined to those impure women who commit ini- quity with the mouth. For this animal conceives by the mouth." Moses then issued I5 three doc- trines concerning meats with a spiritual signifi- cance ; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends 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," l6 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 ; " and hath not sat in the seat of scorners," ' 7 even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual lS 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, recognizes Him that nourishes him, and being satisfied by Him, 19 is visibly made glad. Well spake [Moses], having respect to the commandment. 11 Cod. Sin. has, "condemned already." 12 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. Ptedag. ii. 10. 13 We have leftTpuira? untranslated. [Cavities, i.e. of conception]. 14 Cod. Sin. has, " with the body through uncleanness," and so again in the last clause. '5 Cod. Sin. inserts, " having received." 16 Ps i. 1. 17 Literally, " of the pestilent." 18 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. J 9 Or, " resting upon Him." 144 THE EPISTLE OF BARNABAS. 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 command- ment which 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 ' 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 comprehend these things? We then, rightly understanding his commandments, 3 explain them as the Lord intended. For this purpose He cir- cumcised our ears and our hearts, that we might understand these things. CHAP. XI. BAPTISM AND THE CROSS PREFIGURED IN THE OLD TESTAMENT. Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning 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 s 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. 6 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 moun- tains, 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 may know that I am the Lord God." 9 And " He shall dwell in a lofty cave of the strong rock." IO Furthermore, what saith He in refer- ence to the Son? " His water is sure ; " ye shall see the King in His glory, and your soul shall meditate on the fear of the Lord." ' 2 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 1 Cod. Sin here has the singular, " one who ruminates." 2 Literally, " holy a in. in ' ain, " rightly." * Literally, " should build." 5 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. 8 Literally, " dark." Cod. Sin. has, "of darkness." 9 Isa. xlv. 2, 3. 10 Isa. xxxiii. 16. Cod. Sin. has, " thou shah dwell." 11 Cod. Sin. entirely omits the question given above, and joins "the water is sure" t<> the former sentence. '- Isa. xxxiii. 16-18. 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 judg- ment, 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." I3 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, 14 " 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."' 5 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." l6 This meaneth,' 7 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 speak- ing, and believe, shall live for ever. CHAP. XII. 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, lS " And when shall these things be accomplished? And the Lord saith, When a tree shall be bent down, and again arise, and when blood shall flow out of wood." ' 9 Here again you have an intimation concerning the cross, and Him who should be crucified. Yet again He speaks of this 2 ° 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, 2 ' 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, 22 and 13 Ps. i. 3-6. u Cod. Sin has, " what meaneth? " '5 Zeph. iii. 19. 16 Ezek. xlvii 12. '7 ( )mitted in Cod. Sin. 18 Cod. Sin. refers this to Cod, and not to the prophet. *9 From some unknown apocryphal book. Hilgenfeld compares Hab. ii. 11. 20 Cod. Sin. reads, " He speaks to Moses." 21 Cod. Sin. omits " and." 22 Cod. Sin. reads nvyixrj^, which must here be translated " heap " or " mass." According to Hilgenfeld, however, Trvyiir) is here equiva- lent to Trvyii.n.\ia, " a tiiiht." The meaning would then he, that " Moses piled weapon upon weapon in the midst of the battle? in- stead of " hill " ( irjjyrfs), as above. THE EPISTLE OF BARNABAS. J 45 standing upon it, so as to be higher than all the people, he stretched forth his hands,' and thus again Israel acquired the mastery. But when again he let down his hands, they were again destroyed. For what reason? That they might know that they could not be saved unless they put their trust in Him. 2 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." 3 '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 4 [to others], whom .they believed to have destroyed on the cross 5 when Israel was falling. For since trans- gression 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, 6 that He might convince them, that on ac- count of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, " Ye shall not have any graven or molten [image] for your God," 7 did so that he might reveal a type of Jesus. Moses then makes a brazen serpent, and places it upon a beam, 8 and by proclamation assembles the people. When, therefore, they were come to- gether, they besought Moses that he would offer sacrifice 9 in their behalf, and pray for their re- covery. 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." IO 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." What, again, says Moses to Jesus (Joshua) the son of Nave, when he gave him I2 this name, as being a prophet, with this view only, that all the people might hear that the Father would reveal all things concerning His Son Jesus to the son ' 3 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." I4 Behold again : Jesus who was 1 Thus standing in the form of a cross. 2 Or, as some read, " in the cross." 3 Isa. lxv. 2. * Cod. Sin. has, " and He shall make him alive." 5 Literally, " the sign." 6 Comp. Num. xxi. 6-9; John iii. 14-18. 7 Deut. xxvii. 15. Cod. Sin. reads, " molten or graven." 8 Instead of if Sokco, " on a beam," Cod. Sin. with other mss. has c^dfw?, " manifestly," which is adopted by Hilgenfeld. 9 Cod. Sin. simply reads, " offer supplication." 10 Num. xxi. 9. 11 Comp. Col. i. 16. 12 Cod Sin. has the imperative, " Put on him; " but it is connected as above. 13 Cod. Sin. closes the sentence with Jesus, and inserts, " Moses said therefore to Jesus." '* Ex. xvii. 14. manifested, both by type and in the flesh, 15 is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son l6 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." ' 7 And again, thus saith Isaiah, " The Lord said to Christ,' 8 my Lord, whose right hand I have holden, 19 that the nations should yield obedience before Him ; and I will break in pieces the strength of kings." 2 ° Behold how David calleth Him Lord and the Son of God. CHAP. XIII. — CHRISTIANS, AND NOT JEWS, THE HEIRS OF THE COVENANT. But let us see if this people 2I 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. 22 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 surpass the other, and the elder shall serve the younger." 23 You ought to understand who was Isaac, who Rebecca, and concerning what per- sons 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." 24 And he brought Manasseh and Ephraim, desiring that Manasseh 2S 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 Scripture] ? 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, 25 for he is my first-born son." 26 And Jacob said, " I know it, my son, I know it ; but the elder shall serve the younger : yet he also shall be blessed." 27 Ye see on whom he laid 28 [his hands], that this people should be first, and '5 Comp. 1 Tim. iii. 16. 16 That is, merely human : a reference is supposed to the Ebio- nites. • I7 Ps. ex. 1; Matt. xxii. 43-45- 18 Cod. Sin. corrects " to Cyrus," as LXX. *9 Cod. Sin. has, " he has taken hold." 20 Isa. xlv. 1. 2 i That is, " Christians." 22 Gen. xxv. 2i. 23 Gen. xxv. 23. 24 Gen. xlviii. 11,9. 2 5 Cod. Sin. reads each time " Ephraim," by a manifest mistake, instead of Manasseh. 2 * Gen. xlviii. 18. 27 Gen. xlviii. 19. 28 Or, " of whom he willed." 146 THE EPISTLE OF BARNABAS. 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, 1 it is imputed to thee for right- eousness : behold, I have made thee the father of those nations who believe in the Lord while in [a state of] uncircumcision." 2 CHAP. XIV. THE LORD HATH GIVEN US THE TES- TAMENT 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 3 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 fast- ing forty days and forty nights on Mount Sinai, that he might receive the testament of the Lord for the people." 4 And he received from the Lord 5 two tables, written in the spirit by the finder 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 peo- ple hath sinned, whom thou didst bring out of the land of Egypt." 6 And Moses understood that they had again 7 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 them- selves unworthy. Learn now how we have re- ceived it. Moses, as a servant, 8 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, 9 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, Lie might by His word enter into a covenant with us. For it is written how the Father, about to redeem IO us from darkness, commanded Him to prepare 11 a holy people for Himself. The prophet therefore declares, " I, the Lord Thy God, have called Thee in righteousness, and will 1 Cod. Sin. has, " when alone believing," and is followed by Hil- genfeld to this effect: "What, then, says He to Abraham, when, ing, 1»: was placed in righteousness? Behold," etc. ' len. xv. 6, xvii. 5; cniiip. Rom. iv. 3. 1. Sin. absurdly repeats " to give." ■< l.x. xviv. 18. 5 Ex. xxxi. 18. '> Ex. xxxii. 7; Deut. ix. 12. lor themselves." lit. 5. 9 Cod. Sin. and other mss. read, " through Him who inherited." '° Cod. Sin. refers this to Christ. 11 Cod. Sin. reads, " I"- prepared." Hilgenfeld follows Cod. Sin. so far, and n ads, " For it i^ written how the Father commanded Him em us from .1 irkness (aiircp — Ai/TpuxTantyot) to pre- 1 11 ily pi opli for Himself." 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." I2 Ye perceive, 13 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 salva- tion even to the ends of the earth, saith the Lord God that redeemeth thee." I4 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." l5 CHAP. XV. THE FALSE AND THE TRUE SABBATH. Further, l6 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." ' 7 And He says in another place, " If my sons keep the Sabbath, then will I cause my mercy to rest upon them." 18 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 sancti- fied it." ' 9 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 2 ° with Him a thousand years. And He Himself testifieth, 2I saying, "Behold, to-day 22 will be as a thousand years." 23 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, 2+ and judge the ungodly, and change the sun, and the moon, 25 and the stars, then shall He truly rest on the seventh day. Moreover, He says, " Thou shalt sanctify it with pure hands and a pure heart." If, therefore, any one can now sanctify »= Isa. xlii. 6, 7. 13 Cod. Sill, has, " we know." u 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. 1 I sa. Ixi. 1, 2. 16 Cod. Sin. reads " because," but this is corrected to " moreover." 17 Ex. xx. 8; Deut. v. 12. 18 Jer. xvii. 24, 25. ■9 Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading " sixth " instead of " seventh." 20 Cod. Sin. reads " signifies." 21 Cod. Sin. adds, " to me." 22 Cod. Sin. reads, " The day of the Lord shall be as a thousand years." 23 Ps. xc. 4; 2 Pet. iii. 8. 2 * Cod. Sin. seems properly to omit "of the wicked man." 2 5 Cod. Sin. places stars before moon. THE EPISTLE OF BARNABAS. 147 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 ex- isting, and all things having been made new by the Lord, shall be able to work righteousness. 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 perceive how He speaks : Your present Sabbaths are not acceptable 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 joyfulness, the day also on which Jesus rose again from the dead. 7 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 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. 9 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 ? " IO " Thus saith the Lord, Heaven is My throne, and the earth My foot- stool : what kind of house will ye build to Me, or what is the place of My rest?" " Ye per- ceive that their hope is vain. Moreover, He again says, " Behold, they who have cast down this temple, even they shall build it up again." I2 It has so happened. 13 For through their going to war, it was destroyed by their enemies ; and now they, as the servants of their enemies, shall re- build 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 1 Cod. Sin. reads " again," but is corrected as above. 2 The meaning is, " If the Sabbaths of the Jews were the true Sabbath, we should have been deceived by God, who demands pure hands and a pure heart." — Hefele. 3 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, exxept 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." 5 Cod. Sin. reads, " Shall we not then?" 6 Isa. i. 13. 1 " 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 im- plies that the ascension of Christ took place on the first day of the week. 9 That is, " they worshipped the temple instead of Him." 10 Isa. xl. 12. » Isa. lxvi. 1. 12 Comp. Isa. xlix. 17 (Sept.). 13 Cod. Sin. omits this. will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction." ,4 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 completed, the temple of God shall be built in glory in the name of the Lord." '5 I find, there- fore, 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 tem- ple of the Lord may be built in glory. How? Learn [as follows]. Having received the for- giveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How ? His word of faith ; His calling l6 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. 17 He then, who wishes to be saved, looks not to man,' 8 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. 19 This is the spiritual temple built for the Lord. CHAP. XVII. — CONCLUSION OF THE FIRST PART OF THE EPISTLE. As far as was possible, and could be done with perspicuity, I cherish the hope that, accord- ing to my desire, I have omitted none 2 ° of those things at present [demanding consideration], which bear upon your salvation. For if I should write to you about things future, 21 ye would not understand, because such knowledge is hid in parables. These things then are so. l * Comp. Isa. v., Jer. xxv.; but the words do not occur in Scrip- ture. •5 Dan. ix. 24-27: Hagg. ii. 10. 16 Cod. Sin. reads, " the calling." 17 Cod. Sin. gives the clauses of this sentence separately, each occupying a line. " That is, the man who is engaged in preaching the Gospel. J 9 Such is the punctuation adopted by Hefele, Dressel, and Hil- genfeld. 20 Cod. Sin. reads, " my soul hopes that it has not omitted any- thing." 21 Cod. Sin., " about things present or future." Hilgenfeld's text of this passage is as follows: My mind and soul hopes that, accord- ing 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." 148 THE EPISTLE OF BARNABAS. CHAP. XVIII. SECOND PART OF THE THE TWO WAYS. EPISTLE. But let us now pass to another sort of knowl- edge and doctrine. There are two ways of doc- trine and authority, the one of light, and the other of darkness. But there is a great differ- ence between these two ways. For over one are stationed the light-bringing angels of God, but over the other the angels ' 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 hypoc- risy. 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 coun- sel 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 reprov- est any one for transgression. 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 not be of doubtful mind 8 as to whether a thing shall be or not. Thou shalt not take the name 9 of the Lord in vain. Thou shalt love thy neighbour more than thine own soul. 10 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." Thou shalt not covet what is thy 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." 5 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. 8 Comp. James i. 8. 9 Cod. Sin. has " thy name," bjt this is corrected as above. 10 Cod. Sin. corrects to, " as thine own soul." « Cod. Sin. has, " of God." neighbour's, nor shalt thou be avaricious. Thou shalt not be joined in soul with the haughty, but thou shalt be reckoned with the righteous and lowly. Receive thou as good things the trials IZ which come upon thee.' 3 Thou shalt not be of double mind or of double tongue/ 4 for a double tongue is a snare of death. Thou shalt be sub- ject I5 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 ,6 ], lest thou shouldst not " 7 reverence that God who is above both ; for He came to call men not according to their outward appearance, 18 but according as the Spirit had prepared them.'° Thou shalt communicate in all things with thy neighbour; thou shalt not call 20 things thine own ; for if ye are partakers in common of things which are incorruptible, 21 how much more [should you be] of those things which are cor- ruptible ! 22 Thou shalt not be hasty with thy tongue, for the mouth is a snare of death. As far as possible, thou shalt be pure in thy soul. Do not be ready to stretch forth thy hands to take, whilst thou contractest 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, 23 either by word examin- ing them, and going to exhort them, and medi- tating how to save a soul by the word, 24 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," 25 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 20 [one]. 27 Thou shalt judge righteously. Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together. Thou shalt 12 " Difficulties," or '* troubles." 13 Cod. Sin. adds, " knowing that without God nothing happens." 14 Cod. Sin. has " talkative," and omits the following clause. 15 Cod. Sin. has, " Thou shalt be subject (inrorayriaj) — untouched by the corrector) to masters as a type of God." 16 Inserted in Cod. Sin. W Cod. Sin. has, " they should not." 18 Comp. Eph. vi. 9. s 9 Comp. Rom. viii. 29, 30. 20 Cod. Sin. has, " and not call." 21 Cod. Sin. has, " in that which is incorruptible." 22 Cod. Sin. has, " in things that are subject to death," but is cor- rected as above. 23 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. Hilgcnfeld's text reads, " Thou shalt seek out every day the faces of the saints, either labour- ing 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. 2 5 Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30, but it is added by a corrector. 2 6 Cod. Sin. has, " hate evil." « Cod. Sin. inserts " and." THE EPISTLE OF BARNABAS. 149 confess thy sins. Thou shalt not go to prayer with an evil conscience. This is the way of light. 1 CHAP. XX. THE WAY OF DARKNESS. But the way of darkness 2 is crooked, and full of cursing ; for it is the way of eternal 3 death with punishment, in which way are the things that destroy the soul, viz., idolatry, over-con- fidence, the arrogance of power, hypocrisy, double-heartedness, adultery, murder, rapine, haughtiness, transgression, 4 deceit, malice, self- sufficiency, poisoning, magic, avarice, 5 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 workmanship 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 transgressors. CHAP. XXI. CONCLUSION. It is well, therefore, 6 that he who has learned the judgments of the Lord, as many as have been written, should walk in them. For he who keepeth these shall be glorified in the kingdom 1 Cod. Sin. omits this clause: it is inserted by a corrector. 2 Literally, " of the Black One." 3 Cod. Sin. joins " eternal " with way, instead of death, * Cod. Sin. reads " transgressions." 5 Cod. Sin. omits " magic, avarice." 6 Cod. Sin. omits " therefore." of God ; but he who chooseth other things 7 shall be destroyed with his works. On this account there will be a resurrection, 8 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 be- seech you : be good lawgivers 9 to one another ; continue 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, knowl- edge of His judgments, 10 with patience. And be ye " taught of God, inquiring diligently what the Lord asks from you ; and do it that ye may be safe in the day of judgment. 12 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, 13 do not fail in any one of those things,' 4 but unceasingly seek after them, and fulfil every commandment; for these things are worthy.' 5 Wherefore I have been the more earnest to write to you, as my ability served,' 6 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.' 7 7 The things condemned in the previous chapter. 8 Cod. Sin. has " resurrections," but is corrected as above. 9 Cod. Sin. has, " lawgivers of good things." 10 Cod. Sin. omits the preposition. 11 Cod. Sin. omits this. 12 Cod. Sin. reads, " that ye may be found in the day of judgment," which Hilgenfeld adopts. 13 Literally, " While yet the good vessel is with you," i.e., as long as you are in the body. 14 Cod. Sin. reads, " fail not in any one of yourselves," which is adopted by Hilgenfeld. x 5 Corrected in Cod. Sin. to, " it is worthy." 16 Cod. Sin. omits this clause, but it is inserted by the corrector. W Cod. Sin. omits " Amen," and adds at the close, " Epistle of Barnabas." INTRODUCTORY NOTE TO THE FRAGMENTS OF PAPIAS. [a.d. 70-155.] It seems unjust to the holy man of whose comparatively large contributions to early Christian literature such mere relics have been preserved, to set them forth in these ver- sions, unaccompanied by the copious annotations of Dr. Routh. If even such crumbs from his table are not by any means without a practical value, with reference to the Canon and other matters, we may well credit the testimony (though disputed) of Eusebius, that he was a learned man, and well versed in the Holy Scripture. ' All who name poor Papias are sure to do so with the apologetic qualification of that historian, that he was of slender capacity. Nobody who attrib- utes to him the millenarian fancies, of which he was but a narrator, as if these were the characteris- tics rather than the blemishes of his works, can fail to accept this estimate of our author. But more may be said when we come to the great name of Irenseus, who seems to make himself responsible for them. 2 Papias has the credit of association with Polycarp, in the friendship of St. John himself, and of " others who had seen the Lord." He is said to have been bishop of Hierapolis, in Phrygia, and to have died about the same time that Polycarp suffered ; but even this is questioned. So little do we know of one whose lost books, could they be recovered, might reverse the received judgment, and establish his claim to the disputed tribute which makes him, like Apollos, " an eloquent man, and mighty in the Scriptures." The following is the original Introductory Notice : — The principal information in regard to Papias is given in the extracts made among the frag- ments from the works of Irengeus 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 mar- tyrdom 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. 1 See Lardner, ii. p. 119. 2 Against Heresies, book v. chap, xxxiii. See the prudent note of Canon Robertson {History 0/ the Christ. Church, vol. i. p. 116). I5 1 152 INTRODUCTORY NOTE. Eusebius ' 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 fragments of Papias are translated from the text given in Routh's Reliquice Sacrce, vol. i. 3 1 Hist. Eccl., iii. 39. 2 Ibid. 3 [Where the fragments with learned annotations and elucidations fill forty-four pages.] FRAGMENTS OF PAPIAS. FROM THE EXPOSITION OF THE ORACLES OF THE LORD. 1 [The writings of Papias in common circulation are five in number, and these are called an Ex- position of the Oracles of the Lord. Irenaeus makes mention of these as the only works writ- ten 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 Irenoeus. 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 aquainted with them [the apos- tles] in the following words :] But I shall not be unwilling to put down, along with my interpretations, 3 whatsoever in- structions I received with care at any time from the elders, and stored up with care in my mem- ory, assuring you at the same time of their truth. For I did not, like the multitude, take pleasure in those who spoke much, but in those who taught the truth ; nor in those who related strange commandments, 4 but in those who re- hearsed the commandments given by the Lord to faith, 5 and proceeding 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 6 Aristion and the pres- 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 ac- count with an explanation of the meaning and import of the statements. 4 Literally, " commandments belonging to others," and therefore strange and novel to the followers of Christ. 5 Given to faith has been variously understood. Either not stated in direct language, but like parables given in figures, so that only the faithful could understand; or entrusted to faith, that is, to those who were possessed of faith, the faithful. 6 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. byter 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. 7 [The early Christians] called those who prac- tised a godly guilelessness* children, [as is stated by Papias in the first book of the Lord's Exposi- tions, and by Clemens Alexandrinus in his Pcedagogue.~\ III.9 Judas walked about in this world a sad IO ex- ample 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. 11 IV. 12 [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, ' I am a better cluster 1 , take me ; bless the Lord through me.' In like manner, [He said] that a grain of wheat would 7 This fragment is found in the Scholia of Maximus on the works of Dionysius the Areopagite. 8 Literally, " a guilelessness according to God." 9 This fragment is found in (Ecumenius. 10 Literally, " great." 11 Literally, " were emptied out." Theophylact, after quoting this passage, adds other particulars, as if they were derived from Papias. [But see Routh, i. pp. 26, 27.] He says that Judas's eyes were so swollen that they could not see the light; that they were so sunk that ihey could not be seen, even by the optical instruments of physicians; and that the rest of his body was covered with run- nings and worms. He lurther states, that he died in a solitary spot, which was left desolate until his time; and no one could pass the place without stopping up his nose with his hands. 12 From Irenaeus, Hier., v. 32. [Hearsay at second-hand, and handed about among many, amounts to nothu.g as evidence. Note the reports of sermons, also, as they appear in our daily Journals. Whose reputation can survive if such be credited ? J »53 *54 FRAGMENTS OF PAPIAS. 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 ani- mals, feeding then only on the productions of the earth, would become peaceable and harmo- nious, and be in perfect subjection to man." ■ [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. A ncl he added, saying, " Now these things are credible to believers. And Judas the traitor," says he, "not believing, and ask- ing, ' 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 : ' And the wolf shall lie down with the lamb,' etc. (Isa. xi. 6 ff.)."] V. 2 As the presbyters say, then 3 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 ; 4 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 sec- ond 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 : " 5 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, 6 according as each one is or shall be worthy. And this is the couch 7 in which they shall recline who feast, being invited to the wed- ding. The presbyters, the disciples of the apostles, say that this is the gradation and ar- rangement of those who are saved, and that they advance through steps of this nature ; and that, moreover, 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 under His feet. The last enemy that shall be 1 [See Grabe, apud Routh, i. 29.] 2 This fragment is found in Irena:us, Host. Constitutions, vii. 46, where he is said to have been ordained by St. John, the Evangelist.] 12 " 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. 13 [Again, note the reduplicated hearsay. Not even Irenaeus, much less Eusebius, should be accepted, otherwise than as retailing vague reports.] FRAGMENTS OF PAPIAS. 155 interpreter of Peter, wrote down accurately what- soever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor 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 remem- bered them. For of one thing he took especial care, not to omit anything he 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 lan- guage, 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 an- other story of a woman * 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 he says, immediately after this : but it happened that their arrangement came to nothing. 3 VIII. 4 With regard to the inspiration of 'the book 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 woman taken in adultery. 2 This extract is made from Andreas Caesariensis, [Bishop of Caesarea in Cappadocia, circiter, a.d 500] . 3 That is, that government of the world's affairs was a failure. An ancient writer takes to£ is to mean the arraying of the evil an- gels in battle against God. * This also is taken from Andreas Caesariensis. [See Lardner, vol. v. 77.] (Revelation), we deem it superfluous to add another word ; for the blessed Gregory Theolo- gus and Cyril, and even men of still older date, Papias, Irenaeus, Methodius, and Hippolytus, bore entirely satisfactory testimony to it. IX. 5 Taking occasion from Papias of Hierapolis, the illustrious, a disciple of the apostle who leaned on the bosom of Christ, and Clemens, and PantDenus the priest of [the Church] of the Alexandrians, and the wise Ammonius, the an- cient 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. 6 (1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alphaeus, 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 Mag- dalene. 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 Alphaeus was the sister of Mary the mother of the Lord, whom John names 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. 5 This fragment, or rather reference, is taken from Anastasius Sinaita. Routh gives, as another fragment, the repetition of the same statement by Anastasius. 6 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 mediaeval Papias. [He seems to have added the words, " Maria is called Illuminatrix, or Star of the Sea," etc, a middle-age device.] The dictionary exists in MS. both at Oxford and Cambridge." JUSTIN MARTYR. INTRODUCTORY NOTE TO THE FIRST APOLOGY- OF JUSTIN MARTYR. [a.d. i 10-165.] Justin was a Gentile, but born in Samaria, near Jacob's well. He must have been well educated : he had travelled extensively, and he seems to have been a person enjoying at least a competence. After trying all other systems, his elevated tastes and refined perceptions made him a disciple of Socrates and Plato. So he climbed towards Christ. As he himself narrates the story of his conversion, it need not be anticipated here. What Plato was feeling after, he found in Jesus of Nazareth. The conversion of such a man marks a new era in the gospel history. The sub- apostolic age begins with the first Christian author, — the founder of theological literature. It introduced to mankind, as the mother of true philosophy, the despised teaching of those Galileans to whom their Master had said, "Ye are the light of the world." And this is the epoch which forced this great truth upon the attention of contemplative minds. It was more than a hundred years since the angels had sung " Good-will to men ; " and that song had now been heard for successive generations, breaking forth from the lips of sufferers on the cross, among lions, and amid blazing faggots. Here was a nobler Stoicism that needed interpreta- tion. Not only choice spirits, despising the herd and boasting of a loftier intellectual sphere, were its professors ; but thousands of men, women, and children, withdrawing themselves not at all from the ordinary and humble lot of the people, were inspired by it to live and die heroi- cally and sublimely, — exhibiting a superiority to revenge and hate entirely unaccountable, praying for their enemies, and seeking to glorify their God by love to their fellow-men. And in spite of Gallios and Neros alike, the gospel was dispelling the gross darkness. Of this, Pliny's letter to Trajan is decisive evidence. Even in Seneca we detect reflections of the day- break. Plutarch writes as never a Gentile could have written until now. Plato is practically sur- passed by him in his thoughts upon the " delays « of the Divine Justice." Hadrian's address to his soul, in his dying moments, is a tribute to the new ideas which had been sown in the popular mind. And now the Antonines, impelled by something in the age, came forward to reign as " philosophers." At this moment, Justin Martyr confronts them like a Daniel. The " little stone " smites the imperial image in the face, not yet " in the toes." He tells the professional philoso- phers on a throne how false and hollow is all wisdom that is not meant for all humanity, and that is not capable of leavening the masses. He exposes the impotency of even Socratic philosophy : he shows, in contrast, the force that works in the words of Jesus ; he points out their regenerating power. It is the mission of Justin to be a star in the West, leading its Wise Men to the cradle of Bethlehem. 1 See Amyot's translation, and a more modern one by De Maistre {CEitvres , vol. ii. Paris, 1833). An edition of The Delays (the original, with notes by Professor Hackett) has appeared in America (Andover, arc, '842), and is praised by layler Lewis. 159 160 INTRODUCTORY NOTE. The writings of Justin are deficient in charms of style ; and, for us, there is something the reverse of attractive in the forms of thought which he had learned from the philosophers.' If Plato had left us nothing but the Timaeus, a Renan would doubtless have reproached him as of feeble in- tellectual power. So a dancing-master might criticise the movements of an athlete, or the writhings of St. Sebastian shot with arrows. The practical wisdom of Justin using the rhetoric of his times, and discomfiting false philosophy with its own weapons, is not appreciated by the fastidious Parisian. But the manly and heroic pleadings of the man, for a despised people with whom he had boldly identified himself; the intrepidity with which he defends them before despots, whose mere caprice might punish him with death ; above all, the undaunted spirit with which he exposes the shame and absurdity of their inveterate superstition and reproaches the memory of Hadrian whom Antoninus had deified, as he had deified Antinous of loathsome history, — these are characteristics which every instinct of the unvitiated soul delights to honour. Justin cannot be refuted by a sneer. He wore his philosopher's gown after his conversion, as a token that he had attained the only true philosophy. And seeing, that, after the conflicts and tests of ages, it is the only philosophy that lasts and lives and triumphs, its discoverer deserves the homage of mankind. Of the philo- sophic gown we shall hear again when we come to Tertullian. 2 The residue of Justin's history may be found in " The Martyrdom " and other pages soon to follow, as well as in the following Introductory Note of the able translators, Messrs. Dods and Reith : — Justin Martyr was born in Flavia Neapolis, a city of Samaria, the modern Nablous. The date of his birth is uncertain, but may be fixed about a.d. 114. His father and grandfather were probably of Roman origin. Before his conversion to Christianity he studied in the schools of the philosophers, searching after some knowledge which should satisfy the cravings of his soul. At last he became acquainted with Christianity, being at once impressed with the extraordinary fearlessness which the Christians displayed in the presence of death, and with the grandeur, stability, and truth of the teachings of the Old Testament. From this time he acted as an evangelist, taking every opportunity to proclaim the gospel as the only safe and certain philo- sophy, the only way to salvation. It is probable that he travelled much. We know that he was some time in Ephesus, and he must have lived for a considerable period in Rome. Probably he settled in Rome as a Christian teacher. While he was there, the philosophers, especially the Cynics, plotted against him, and he sealed his testimony to the truth by martyrdom. The principal facts of Justin's life are gathered from his own writings. There is little clue to dates. It is agreed on all hands that he lived in the reign of Antoninus Pius, and the testimony of Eusebius and most credible historians renders it nearly certain that he suffered martyrdom in the reign of Marcus Aurelius. The Chronicon Paschaie gives as the date 165 a.d. The writings of Justin Martyr are among the most important that have come down to us from the second century. He was not the first that wrote an Apology in behalf of the Christians, but his Apologies are the earliest extant. They are characterized by intense Christian fervour, and they give us an insight into the relations existing between heathens and Christians in those days. His other principal writing, the Dialogue with Trypho, is the first elaborate exposition of the reasons for regarding Christ as the Messiah of the Old Testament, and the first systematic attempt to exhibit the false position of the Jews in regard to Christianity. Many of Justin's writings have perished. Those works which have come to us bearing his name have been divided into three classes. 1 He quotes Plato's reference, e.g., to the X.; but the Orientals delighted in such conceits. Compare the Hebrew critics on the D (in Gen. i. 4), on which see Nordheimer, Gram., vol. i. p. 7, New York, 1838. 2 It survives in the pulpits of Christendom — Greek, Latin, Anglican, Lutheran, etc. — to this day, in slightly different forms. INTRODUCTORY NOTE. 161 The first class embraces those which are unquestionably genuine, viz. the two Apolo gies, and the Dialogue with Trypho. Some critics have urged objections against Justin's authorship of the Dialogue ; but the objections are regarded now as possessing no weight. The second class consists of those works which are regarded by some critics as Justin's, and by others as not his. They are : i. An Address to the Greeks; 2. A Hortatory Address to the Greeks; 3. On the Sole Government of God; 4. An Epistle to Diognetus ; 5. Fragments from a work on the Resurrection ; 6. And other Fragments. Whatever difficulty there may be in settling the authorship of these treatises, there is but one opinion as to their earliness. The latest of them, in all probability, was not written later than the third century. The third class consists of those that are unquestionably not the works of Justin. These are : 1. An Exposition of the True Faith; 2. Replies to the Orthodox; 3. Christian Questions to Gentiles; 4. Gentile Questions to Christians; 5. Epistle to Zenas and Serenus ; and 6. A Refu- tation of certain Doctrines of Aristotle. There is no clue to the date of the two last. There can be no doubt that the others were written after the Council of Nicaea, though, immediately after the Reformation, Calvin and others appealed to the first as a genuine writing of Justin's. There is a curious question connected with the Apologies of Justin which have come down to us. Eusebius mentions two Apologies, — one written in the reign of Antoninus Pius, the other in the reign of Marcus Aurelius. Critics have disputed much whether we have these two Apolo- gies in those now extant. Some have maintained, that what is now called the Second Apology was the preface of the first, and that the second is lost. Others have tried to show, that the so- called Second Apology is the continuation of the first, and that the second is lost. Others have supposed that the two Apologies which we have are Justin's two Apologies, but that Eusebius was wrong in affirming that the second was addressed to Marcus Aurelius ; and others maintain, that we have in our two Apologies the two Apologies mentioned by Eusebius, and that our first is his first, and our second his second. THE FIRST APOLOGY OF JUSTIN. CHAP. I. ADDRESS. To the Emperor Titus yElius Adrianus Anto- ninus Pius Augustus Caesar, and to his son Verissimus the Philosopher, and to Lucius the Philosopher, the natural son of Caesar, and the adopted son of Pius, a lover of learning, and to the sacred Senate, with the whole People of the Romans, I, Justin, the son of Priscus and grand- son of Bacchius, natives of Flavia Neapolis in Palestine, present this address and petition in be- half of those of all nations who are unjustly hated and wantonly abused, myself being one of them. CHAP. II. JUSTICE DEMANDED. Reason directs those who are truly pious and philosophical to honour and love only what is true, declining to follow traditional opinions, 1 if these be worthless. For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong, but it is in- cumbent on the lover of truth, by all means, and if death be threatened, even before his own life, to choose to do and say what is right. Do you, then, since ye are called pious and philosophers, guardians of justice and lovers of learning, give good heed, and hearken to my address ; and if ye are indeed such, it will be manifested. For we have come, not to natter you by this writing, nor please you by our address, but to beg that you pass judgment, after an accurate and search- ing investigation, not nattered by prejudice or by a desire of pleasing superstitious men, nor induced by irrational impulse or evil rumours which have long been prevalent, to give a decis- ion which will prove to be against yourselves. For as for us, we reckon that no evil can be done us, unless we be convicted as evil-doers, or be proved to be wicked men; and you, you can kill, but not hurt us. CHAP. III. CLAIM OF JUDICIAL INVESTIGATION. But lest any one think that this is an unrea- sonable and reckless utterance, we demand that the charges against the Christians be investi- gated, and that, if these be substantiated, they be punished as they deserve ; [or rather, indeed, we ourselves will punish them.] 2 But if no one can convict us of anything, true reason forbids you, for the sake of a wicked rumour, to wrong blameless men, and indeed rather yoursel who think fit to direct affairs, not by judgment, but by passion. And every sober-minded per- son will declare this to be the only fair and equitable adjustment, namely, that the subjects render an unexceptional account of their own life and doctrine ; and that, on the other hand, the rulers should give their decision in obe- dience, not to violence and tyranny, but to piety and philosophy. For thus would both rulers and ruled reap benefit. For even one of the ancients somewhere said, "Unless both rulers and ruled philosophize, it is impossible to make states blessed." 3 It is our task, therefore, to afford to all an opportunity of inspecting our life and teachings, lest, on account of those who are accustomed to be ignorant of our affairs, we should incur the penalty due to them for mental blindness ; 4 and it is your business, when y< »u hear us, to be found, as reason demands, good judges. For if, when ye have learned the truth, you do not what is just, you will be before God without excuse. CHAP. IV. CHRISTIANS UNJUSTLY CONDEMNED FOR THEIR MERE NAME. By the mere application of a name, nothing is decided, either good or evil, apart from the ac- tions implied in the name ; and indeed, so far at least as one may judge from the name we are accused of, we are most excellent people. 5 But 1 Literally, " the opinions of the ancients." 2 Thirlby regarded the clause in brackets as an interpolation. There i erable variety of opinion as to the exact meaning of the words amongst those who regard them as genuine 3 Plat. Rep., v. 18. 4 ' say, if the Christians refused or neglected to make their real opinions and practices known, they would share the guilt of those whom they thus kept in darkness. 5 Justin avails himself here of the similarity in sound of the words Xpio-ro? (Christ) and xPI'T'rbs (good, worthy, excellent) . The play upon these words is kept up throughout this paragraph, and cannot be always represented to the English reader. [But Justin was merely quoting and using, ad homincm, the popular blunder of which Sueto- nius {Life of Claudius, cap. 25) gives us an example, " impulsore Chrtsto." It will be observed again in others of these Fathers ] 163 1 64 THE FIRST APOLOGY OF JUSTIN. as we do not think it just to beg to be acquitted on account of the name, if we be convicted as evil- doers, so, on the other hand, if we be found to have committed no offence, either in the matter of thus naming ourselves, or of our conduct as citizens, it is your part very earnestly to guard against incurring just punishment, by unjustly punishing those who are not convicted. For from a name neither praise nor punishment could reasonably spring, unless something excel- lent or base in action be proved. And those among yourselves who are accused you do not punish before they are convicted ; but in our case you receive the name as proof against us, and this although, so far as the name goes, you ought rather to punish our accusers. For we are accused of being Christians, and to hate what is excellent (Chrestian) is unjust. Again, if any of the accused deny the name, and say that he is not a Christian, you acquit him, as having no evidence against him as a wrong-doer ; but if any one acknowledge that he is a Christian, you punish him on account of this acknowledgment. Justice -requires that you inquire into the life both of him who confesses and of him who de- nies, that by his deeds it may be apparent what kind of man each is. For as some who have been taught by the Master, Christ, not to deny Him, give encouragement to others when they are put to the question, so in all probability do those who lead wicked lives give occasion to those who, without consideration, take upon them to accuse all the Christians of impiety and wickedness. And this also is not right. For of philosophy, too, some assume the name and the garb who do nothing worthy of their profession ; and you are well aware, that those of the an- cients whose opinions and teachings were quite diverse, are yet all called by the one name of philosophers. And of these some taught athe- ism ; and the poets who have flourished among you raise a laugh out of the uncleanness of Jupi- ter with his own children. And those who now adopt such instruction are not restrained by you ; but, on the contrary, you bestow prizes and hon- ours upon those who euphoniously insult the gods. CHAP. V. CHRISTIANS CHARGED WITH ATHEISM. Why, then, should this be ? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not ex- amine the charges made against us ; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without con- sideration or judgment. For the truth shall be spoken ; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror ; and being carried away by fear, and not knowing that these were de- mons, they called them gods, and gave to each the name which each of the demons chose for himself. 1 And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the de- mons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that " he was introducing new divinities ; " and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ ; and in obe- dience to Him, we not only deny that they who did such things as these are gods, 2 but assert that they are wicked and impious demons, 2 whose actions will not bear comparison with those even of men desirous of virtue. CHAP. VI. CHARGE OF ATHEISM REFUTED. Hence are we called atheists. And we con- fess that we are atheists, so far as gods of this sort are concerned, but not with respect to the most true God, the Father of righteousness and temperance and the other virtues, who is free from all impurity. But both Him, and the Son (who came forth from Him and taught us these things, and the host of the other good angels who follow and are made like to Him), 3 and the prophetic Spirit, we worship and adore, knowing them in reason and truth, and declaring without grudging to every one who wishes to learn, as we have been taught. CHAP. VII. EACH CHRISTIAN MUST BE TRIED BY HIS OWN LIFE. But some one will say, Some have ere now been arrested and convicted as evil-doers. For 1 [i. Cor. x. 20. Milton's admirable economy in working this truth into his great poem (i 378) affords a sublime exposition of the mind of the Fathers on the origin of mythologies.] 2 The word Sai/xiav means in Greek a god, but the Christians used the word to signify an evil spirit. Justin uses the same word here for god and demon. The connection which Justin and other Christian writers supposed to exist between evil spirits and the gods of the heathens will be apparent from Justin's own statements. The word 8id$o\o<;, devil, is not applied to these demons. There is but one devil, but many demons. 3 This is the literal and obvious translation of Justin's words. But from c. 13, 16, and 61, it is evident that he did not desire to incul- cate the worship of ;uigels. We are therefore driven to adopt another translation of this passage, even though it be somewhat harsh. Two such translations have been proposed: the first connecting " us" and " the host of the other good angels" as the common object of the verb " taught; " the second connecting " these things " with " the host of," etc., and making these two together the subject taught. In the first case the translation would stand, " taught these things to us and to the host," etc. ". in the sei avi J, or some of those psalms and songs made by the primitive Christians, which are mentioned in Eusebius, //. E., v. 28."— Trollops. THE FIRST APOLOGY OF JUSTIN. 167 God Himself, and holding Him in the second place, and the prophetic Spirit in the third, we will prove. For they proclaim our madness to consist in this, that we give to a crucified man a place second to the unchangeable and eternal God, the Creator of all ; for they do not discern the mystery that is herein, to which, as we make it plain to you, we pray you to give heed. CHAP. XIV. — THE DEMONS MISREPRESENT CHRIS- TIAN DOCTRINE. For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants ; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegot- ten God through His Son — we who formerly de- lighted in fornication, but now embrace chastity alone ; we who formerly used magical arts, dedi- cate ourselves to the good and unbegotten God ; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need ; we who hated and destroyed one another, and on account of their different man- ners would not live ' with men of a different tribe, now, since the coming of Christ, live famil- iarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live comformably to the good precepts of Christ, to the end that they may become par- takers with us of the same joyful hope of a re- ward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the prom- ised 2 explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and con- cise utterances fell from Him, for He was- no sophist, but His word was the power of God. CHAP, xv.- •WHAT CHRIST HIMSELF TAUGHT. Concerning chastity, He uttered such senti- ments as these : 3 " Whosoever looketh upon a woman to lust after her, hath committed adul- tery with her already in his heart before God." And, " If thy right eye offend thee, cut it out ; for it is better for thee to enter into the kingdom of heaven with one eye, than, having two eyes, 1 Literally, " would not use the same hearth or fire." 2 See the end of chap. xii. 3 The reader will notice that Justin quotes from memory, so that there are some slight discrepancies between the words of Jesus as here cited, and the same sayings as recorded in our Gospels. to be cast into everlasting fire." And, " Who- soever shall marry her that is divorced from another husband, committeth adultery." 4 And, "There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake ; but all cannot re- ceive this saying." s So that all who, by human law, are twice married, 6 are in the eye of our Master sinners, and those who look upon a woman to lust after her. For not only he who in act commits adultery is rejected by Him, but also he who desires to commit adultery : since not only our works, but also our thoughts, are open before God. And many, both men and women, who have been Christ's disciples from childhood, remain pure at the age of sixty or seventy years ; and I boast that I could ] produce such from every race of men. For what shall I say, too, of the countless multitude of those who have reformed intemperate habits, and learned these things? For Christ called not the just nor the chaste to repentance, but the ungodly, and the licentious, and the unjust ; His words being, " I came not to call the righteous, but sinners to repentance." 7 For the heavenly Father desires rather the repentance than the punishment of the sinner. And of our love to all, He taught thus : " If ye love them that love you, what new thing do ye ? for even fornicators do this. But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you." 8 And that we should communicate to the needy, and do nothing for glory, He said, " Give to him that asketh, and from him that would borrow turn not away ; for if ye lend to them ot whom ye hope to receive, what new thing do ye ? even the publicans, do this. Lay not up for yourselves treasure upon earth, where moth and rust doth corrupt, and where robbers break through ; but lay up for yourselves treasure in heaven, where neither moth nor rust doth cor- rupt. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt." 9 Anil, " Be ye kind and merciful, as your Father also is kind and merciful, and maketh His sun to rise on sinners, and the righteous, and the wicked. ■» Matt. v. 28, 29, 32. 5 Matt. xix. 12. 6 Si-ya/uia? Trotou/uei'oi, lit. contracting a double marriage. Of double marriages there are three kinds: the first, marriage with a second wife while the first is still alive and recognised as a lawful wife, or bigamy; the second, marriage with a second wife after di- vorce from the first, and third, marriage with a second wife after the death of the first. It is thought that Justin here refers to the second case. 1 Matt. ix. 13. 8 Matt. v. 46,44; Luke vi. 28. 9 Luke vi. 30, 34, Malt. vi. 19, xvi. 26, vi. ao. 1 63 THE FIRST APOLOGY OF JUSTIN. Take no thought what ye shall eat, or what ye shall put on : are ye not better than the birds and the beasts? And God feedeth them. Take no thought, therefore, what ye shall eat, or what ye shall put on ; for your heavenly Father knoweth that ye have need of these things. But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man." J And, " Do not these things to be seen of men ; other- wise ye have no reward from your Father which is in heaven." 2 CHAP. XVI. CONCERNING PATIENCE AND SWEAR- ING. And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said : " To him that smiteth thee on the one cheek, offer also the other ; and him that taketh away thy cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compelleth thee to go with him a mile, follow him two. And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven." 3 For we ought not to strive; neither has He desired us to be imitators of wicked men, but He has exhorted us to lead all men, by patience and gentleness, from shame and the i love of evil. x\nd this indeed is proved in the case of many who once were of your way of thinking, but have changed their violent and tyrannical disposition, being overcome either by the constancy which they have witnessed in their neighbours' lives, 4 or by the extraordinary forbear- ance they have observed in their fellow-travellers when defrauded, or by the honesty of those with whom they have transacted business. And with regard to our not swearing at all, and always speaking the truth, He enjoined as fol- lows : " Swear not at all ; but let your yea be yea, and your nay, nay ; for whatsoever is more than these cometh of evil." 5 And that we ought to worship God alone, He thus persuaded us : " The greatest commandment is, Thou shalt wor- ship the Lord thy God, and Him only shalt thou serve, with all thy heart, and with all thy strength, the Lord God that made thee." 6 And when a certain man came to Him and said, "Good Master," He answered and said, "There is none good but God only, who made all things." 7 And let those who are not found living as He taught, be understood to be no Christians, even though they profess with the lip the precepts of 1 Luke vi. 36; Matt. v. 45, vi. 25, 26, 33, ax. 2 Matt. vi. 1. 3 Luke vi. 29; Matt. vi. 22, 41, 16. 4 i.e., Christian neighbours. 5 Matt. v. 34, 27. 6 Mark xii. 30. 1 Matt. xix. 6, 17. Christ; for not those who make profession, but those who do the works, shall be saved, accord- ing to His word : " Not every one who saith to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven. For whosoever heareth Me, and doeth My sayings, heareth Him that sent Me. And many will say unto Me, Lord, Lord, have we not eaten and drunk in Thy name, and done wonders? And then will I say unto them, Depart from Me, ye workers of iniquity. Then shall there be wailing and gnashing of teeth, when the righteous shall shine as the sun, and the wicked are sent into everlasting fire. For many shall come in My name, clothed outwardly in sheep's clothing, but inwardly being ravening wolves. By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire." 8 And as to those who are not living pursuant to these His teachings, and are Christians only in name, we demand that all such be punished by you. CHAP. XVII. CHRIST TAUGHT CIVIL OBEDIENCE. And everywhere we, more readily than all men, endeavour to pay to those appointed by you the taxes both ordinary and extraordinary, 9 as we have been taught by Him ; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar ; and He an- swered, " Tell Me, whose image does the coin bear?" And they said, " Caesar's." And again He answered them, " Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." IO Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judg- ment. But if you pay no regard to our prayers and frank explanations, we shall suffer no loss, since we believe (or rather, indeed, are per- suaded) that every man will suffer punishment in eternal fire according to the merit of his deed, and will render account according to the power he has received from God, as Christ intimated when He said, "To whom God has given more, of him shall more be required." " CHAP. XVIII. PROOF OF IMMORTALITY AND THE RESURRECTION. For reflect upon the end of each of the pre- ceding kings, how they died the death common to all, which, if it issued in insensibility, would 8 Matt. vii. 21, etc.; Luke xiii. 26; Matt. xiii. 42, vii. 15, 16, 19. 9 6povi /col eicr0opa?. The former is the annual tribute; the latter, any occasional assessment. See Otto's Note, and Thucyd. iii. x 9- 10 Matt. xxii. 17, 19, 20, 31. 11 Luke xii. 48. THE FIRST AFOLOGY OF JUSTIN. 169 be a godsend ' to all the wicked. Tint since sensation remains to all who have ever lived, and eternal punishment is laid up (i.e., for the wicked), see that ye neglect not to be convinced, and to hold as your belief, that these things are true. For let even necromancy, and the divina- tions you practise by immaculate children, 2 and the evoking of departed human souls, * and those who are called among the magi, Dream-senders and Assistant-spirits (Familiars), 4 and all that is done by those who are skilled in such matters — let these persuade you that even after death souls are in a state of sensation ; and those who are seized and cast about by the spirits of the dead, whom all call doemoniacs or madmen ; 5 and what you repute as oracles, both of Amphil- ochus, Dodana, Pytho, and as many other such as exist ; and the opinions of your authors, Empedocles and Pythagoras, Plato and Socrates, and the pit of Homer, 6 and the descent of Ulysses to inspect these things, and all that has been uttered of a like kind. Such favour as you grant to these, grant also to us, who not less but more firmly than they believe in God ; since we expect to receive again our own bodies, though they be dead and cast into the earth, for we maintain that with God nothing is impossible. CHAP. XIX. — THE RESURRECTION POSSIBLE. And to any thoughtful person would anything appear more incredible, than, if we were not in the body, and some one were to say that it was possible that from a small drop of human seed bones and sinews and flesh be formed into a shape such as we see ? For let this now be said hypothetically : if you yourselves were not such as you now are, and born of such parents [and causes], and one were to show you human seed / and a picture of a man, and were to say with confidence that from such a substance such a being could be produced, would you believe be- fore you saw the actual production? No one 1 epnaiov, a piece of unlooked-for luck, Hermes being the re- puted giver of such gifts: vid. Liddell and Scott's Lex.; see also the Scholiast, quoted by Stallbaum in Plato's Phaed., p. 107, on a passage singularly analogous to this. 2 Boys and girls, or even children prematurely taken from the womb, were slaughtered, and their entrails inspected, in the belief that the souls of the victims (being still conscious, as Justin is argu- ing) would reveal things hidden and future. Instances are abun- dantly cited by Otto and Trollope. 3 This form of spirit-rapping was familiar to the ancients, and Justin again {Dial. c. Tryph., c. 105) uses the invocation of Samuel by the witch of Endor as a proof of the immortality of the soul. 4 Valesius (on Euseb. H. £., iv. 7) states that the magi had two kinds of familiars: the first, who were sent to inspire men with dreams which might give them intimations of things future : and the second, who were sent to watch over men, and protect them from diseases and misfortunes. The first, he says, they called (as here) bveipo7Toano\";, and the second Trape&povs. 5 Justin is not the only author in ancient or recent times who has classed daemoniacs and maniacs together: neither does he stand alone among the ancients in the opinion that dsemoniacs were possessed by the spirits of departed men. References will be found in Trollope's note. [See this matter more fully illustrated in Kaye's Justin Mar- tyr, pp. 105-111.] 6 See the Odyssey, book xi. line 25, where Ulysses is described as digging a pit or trench with his sword, and pouring libations, in order to collect around him the souls of the dead. will dare to deny [that such a statement would surpass belief]. In the same way. then, you are now incredulous because you have never seen a dead man rise again. But as at first you would not have believed it possible that such persons could be produced from the small drop, and yet now you see them thus produced, so also ju ye that it is not impossible that the bodies of men, after they have been dissolved, and like seeds resolved into earth, should in God's ap- pointed time rise again and put on incorruption. For what power worthy of God those imagine who say, that each thing returns to that from which it was produced, and that beyond this not even God Himself can do anything, we are un- able to conceive; but this we see clearly, that they would not have believed it possible that they could have become such and produced from such materials, as they now see both themselves and the whole world to be. And that it is better to believe even what is impossible to our own nature and to men, than to be unbelieving like the rest of the world, we have learned ; for we know that our Master Jesus Christ said, that " what is impossible with men is possible with God," 7 and, " Fear not them that kill you. and after that can do no more ; but fear Him who after death is able to cast both soul and body into hell." 8 And hell is a place where those are to be punished who have lived wickedly, and who do not believe that those things which God has taught us by Christ will come to pass. CHAP. XX. HEATHEN ANALOGIES TO CHRISTIAN DOCTRINE. And the Sibyl 9 and Hystaspes said that there should be a dissolution by God of things corrupt- ible. And the philosophers called Stoics teach that even God Himself shall be resolved into fire, and they say that the world is to be formed anew by this revolution ; but we understand that God, the Creator of all things, is >;:perior to the things that are to be changed. If. therefore, on some points we teach the same things as the poets and philosophers whom you honour, and on other points are fuller and more divine in our teaching, and if we alone afford proof of what we assert, why are we unjustly hated more than all others? For while we say that all things have been produced and arranged into a world by God, we shall seem to utter the doctrine of 7 Matt. xix. 26. 8 Matt, x 28. 9 The Sibylline Oracles are now generally regarded as heathen fragments largely interpolated by unscrupulous men during the early ages of the Church. For an interesting account of these somewhat • in.; documents, see Burton's Lectures <•■ .tical History cf the First Three Centuries, I e t. xvii. The prophecies of Hystaspes were also commonly appealed to as genuine by the early Christians. [See (on the Sibyls and Justin M.) Casaubon, E.rerci- tationes, pp. 65 and 80. This work is a most learned and diversified thesaurus, in the form of strictures on Card. Baronius. Geneva, 1663.J 170 THE FIRST APOLOGY OF JUSTIN. Plato ; and while we say that there will be a burning up of all, we shall seem to utter the doctrine of the Stoics : and while we affirm that the souls of the wicked, being endowed with sensation even after death, are punished, and that those of the good being delivered from punishment spend a blessed existence, we shall seem to say the same things as the poets and philosophers ; and while we maintain that men ought not to worship the works of their hands, we say the very things which have been said by the comic poet Menander, and other similar writers, for they have declared that the workman is greater than the work. CHAP. XXI. ANALOGIES TO THE HISTORY OF CHRIST. And when we say also that the Word, who is the first-birth : of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter : Mercury, the interpreting word and teacher of all ; /Esculapius, who, though he was a great physician, was struck by a thunder- bolt, and so ascended to heaven ; and Bacchus too, after he had been torn limb from limb ; and Hercules, when he had committed himself to the flames to escape his toils ; and the sons of Leda, and Dioscuri ; and Perseus, son of Danae ; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among your- selves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning Csesar rise to heaven from the funeral pyre ? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement 2 of youthful scholars ; for all reckon it an honour- able thing to imitate the gods. But far be such a thought concerning the gods from every well- conditioned soul, as to believe that Jupiter him- self, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede 1 i.e., first-born. 2 &ia.opa.i> xai npoTpoirriv. The irony here is so obvious as to make the proposed reading (&iari>9opav Kal naparponriy, corruption and depravation) unnecessary. Otto prefers the reading adopted above. Trollope, on the other hand, inclines to the latter reading, mainly on the score of the former expressions being unusual. See his very sensible note in loc. and those many women whom he had violated, and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holi- ness and virtue ; and we believe that those who live wickedly and do not repent are punished in everlasting fire. CHAP. XXII. — ANALOGIES TO THE SONSHIP OF CHRIST. Moreover, the Son of God called Jesus, even if only a man by ordinary generation, yet, on account of His wisdom, is worthy to be called the Son of God ; for all writers call God the Father of men and gods. And if we assert that the Word of God was born of God in a peculiar manner, different from ordinary generation, let this, as said above, be no extraordinary thing to you, who say that Mercury is the angelic word of God. But if any one objects that He was crucified, in this also He is on a par with those reputed sons of Jupiter of yours, who suffered as we have now enumerated. For their sufferings at death are recorded to have been not all alike, but diverse ; so that not even by the peculiarity of His sufferings does He seem to be inferior to them ; but, on the contrary, as we promised in the preceding part of this discourse, we will now prove Him superior — or rather have already proved Him to be so — for the superior is re- vealed by His actions. And if we even affirm that He was born of a virgin, accept this in com- mon with what you accept of Perseus. And in that we say that He made whole the lame, the paralytic, and those born blind, we seem to say what is very similar to the deeds said to have been done by yEsculapius. CHAP. XXIII. THE ARGUMENT. And that this may now become evident to you — (firstly 3 ) that whatever we assert in con- formity with what has been taught us by Christ, and by the prophets who preceded Him, are alone true, and are older than all the writers who have existed ; that we claim to be acknowl- edged, not because we say the same things as these writers said, but because we say true things : and (secondly) that Jesus Christ is the only proper Son who has been begotten by God, being His Word and first-begotten, and power ; and, becoming man according to His will, He 3 The Benedictine editor, Maranus, Otto, and Trollope, here note that Justin in this chapter promises to make good three distinct posi- tions: 1st, That Christian doctrines alone are true, and are to be re- ceived, not on account of their n e to the sentiments of poets or philosophers, but on their own account; 2d, that Jesus Christ is the incarnate Son of God, and our teacher; 3d, that before His incar- nation, the demons, having some knowledge of what He would ac- complish, enabled the heathen poets and priests in some points to anticipate, though in a distorted form, the facts of the incarnatioa The first he establishes in chap, xxiv-xxix.; the second in chap XXX.-liii. ; and the third in chap. liv. et su,. THE FIRST APOLOGY OF JUSTIN. 171 taught us these tilings for the conversion and restoration of the human race: and (thirdly) that before He became a man among men, some, influenced by the demons before men- tioned, related beforehand, through the instru- mentality of the poets, those circumstanci ha\ ing really happened, which, having fictitiously devised, they narrated, in the same manner as the_\- have caused to be fabricated the scandal- ous reports against us of infamous and impious actions,' of which there is neither witness nor proof — we shall bring forward the following proof. CHAP. XXIV. -5- VARIETIES OF HEATHEN WORSHIP. In the first place [we furnish proof], because, though we say things similar to what the Greeks say, we only are hated on account of the name of Christ, and though we do no wrong, are put to death as sinners; other men in other places worshipping trees and rivers, and mice and cats and crocodiles, and many irrational animals. Nor are the same animals esteemed by all ; but in one place one is worshipped, and another in another, so that all are profane in the judgment of one another, on account of their not worship- ping the same objects. And this is the sole ac- cusation you bring against us, that we do not reverence the same gods as you do, nor offer to the dead libations and the savour of fat, and crowns for their statues, 2 and sacrifices. For you very well know that the same animals are with some esteemed gods, with others wild beasts, and with others sacrificial victims. CHAP. XXV. — FALSE GODS ABANDONED BY CHRIS- TIANS. And, secondly, because we — who, out of every race of men, used to worship Bacchus the son of Semele, and Apollo the son of Latona (who in their loves with men did such things as it is shameful even to mention), and Proserpine and Venus (who were maddened with love of Adonis, and whose mysteries also you cele- brate), or ^Esculapius, or some one or other of those who are called gods — have now, through Jesus Christ, learned to despise these, though we be threatened with death for it, and have dedicated ourselves to the unbegotten and im- passible God ; of whom we are persuaded that never was he goaded by lust of Antiope, or such other women, or of Ganymede, nor was rescued by that hundred-handed giant whose aid was obtained through Thetis, nor was anxious on 1 We have here followed the reading and rendering of Trollope. [But see reading of Langus, and Grabe's note, in the edition already cited, 1. 46.] 2 iv ypaous (TTefidvovs. The only conjecture which seems at all probable is that of the Benedictine editor followed here. [Grabe after Salmasius reads tv paals and quotes Martial, Sutilis aptctur rosa critMus. Translate, " patch-work garlands."] this account 3 that her son Achilles should de- stroy many of the Greeks because of his concu- bine Briseis. Those who believe these things we pity, and those who invented them we know- to be devils. CHAP. XXVI. — MAGICIANS NOT TRUSTED BY CHRIS- TIANS. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius Caesar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operat- ing in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome : — "Simoni Deo Sancto," 4 "To Simon the holy Clod." And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god ; and a woman, Helena, who went about with him at that time, and had for- merly been a prostitute, they say is the first idea generated by him. And a man, Meander, also a Samaritan, of the town Capparetrea. a disciple of Simon, and inspired by devils, we know have deceived many while he was in Antioch by his magical art. He persuaded those who ad- hered to him that they should never die. and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teach- ing his disciples to believe in some other E greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He. has done greater works. All who take their opinions from these men, are, as we before said,? called Chris- tians ; just as also those who do not agree with 3 i.e., on account of the assistance gained for him by Thetis, and in return for it. •» It is \cry generally supposed that Justin was mistaken in under- ing this tonave been a statue erected to Simon Majus. This supposition rests on the fact that in the year 1574 there was dug up in the island of the liber.! "f marble, with the inscri loni Sanco Deo," etc., lieing probably the base of a statue erected to the Sabine deity Semo Sancus. This inscription Justin is supposed to have mistaken for the one he gives above This has always seemed to us very >b^!;t evidence on which to reject so pre- cise a statement as Justin here makes: a statement which he would scarcely have hazarded in an apolosy addressed to Rome, where every person had the means of ascertaining its ao uracy. If, as is supposed, he made a mistake, it must have been at once exposed, and other writers would not have so frequently repeated the story as they have done. See Burton's Bampton Lectures, p. 374. [See Note in Grabe (1. 51), and also mine, at end.] i See chap. vii. 172 THE FIRST APOLOGY OF JUSTIN. the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds 1 — the up- setting of the lamp, and promiscuous intercourse, and eating human flesh — we know not ; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. CHAP. XXVII. GUILT OF EXPOSING CHILDREN. But as for us, we have been taught that to ex- pose newly-born children is the part of wicked men ; and this we have been taught lest we should do any one an injury, and lest we should sin against God, first, because we see that almost all so exposed (not only the girls, but also the males) are brought up to prostitution. And as the ancients are said to have reared herds of oxen, or goats, or sheep, or grazing horses, so now we see you rear children only for this shameful use ; and for this pollution a multitude of females and hermaphrodites, and those who commit un- mentionable iniquities, are found in every nation. And you receive the hire of these, and duty and taxes from them, whom you ought to extermi- nate from your realm. And any one who uses such persons, besides the godless and infamous and impure intercourse, may possibly be having intercourse with his own child, or relative, or brother. And there are some who prostitute even their own children and wives, and some are openly mutilated for the purpose of sodomy ; and they refer these mysteries to the mother of the gods, and along with each of those whom you esteem gods there is painted a serpent, 2 a great symbol and mystery. Indeed, the things 3 which you do openly and with applause, as if the divine light were overturned and extin- guished, these you lay to our charge ; which, in truth, does no harm to us who shrink from doing any such things, but only to those who do them and bear false witness against us. CHAP. XXVIII. — GOD'S CARE FOR MEN. For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings. And that he would be sent into the fire with his host, and the men who follow him, and would be pun- ished for an endless duration, Christ foretold. For the reason why God has delayed to do this, 1 Which were commonly charged against the Christians. 2 Thirlby remarks that the serpent was the symbol specially of eternity, of power, and of wisdom, and that there was scarcely any divine attribute to which the heathen did not find some likeness in this animal. See also Hardwick's Christ and other Masters, vol. ii. 146 (2d ed.). 3 [Note how he retaliates upon the calumny (cap. xxvi.) of the " upsetting of the lamp."] is His regard for the human race. For He fore- knows that some are to be saved by repentance, some even that are perhaps not yet born. 4 In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God ; for they have been born rational and contemplative. And if any one disberti that God cares for these things, 5 he will thereby either insinuate that God does not exist, or he will assert that though He exists He delights in vice, or exists like a stone, and that neither virtue nor vice are anything, but only in the opinion of men these things are reckoned good or evil. And this is the greatest profanity and wickedness. CHAP. XXIX. •CONTINENCE OF CHRISTIANS. And again [we fear to expose children], lest some of them be not picked up, but die. and we become murderers. But whether we marry, it is only that we may bring up children ; or whether we decline marriage, we live continently. And that you may understand that promiscuous inter- course is not one of our mysteries, one of our number a short time ago presented to Felix the governor in Alexandria a petition, craving that permission might be given to a surgeon to make him an eunuch. For the surgeons there said that they were forbidden to do this without the permis- sion of the governor. And when Felix absolutely refused to sign such a permission, the youth re- mained single, and was satisfied with his own approving conscience, and the approval of those who thought as he did. And it is not out of place, we think, to mention here Antinous, who was alive but lately, and whom all were prompt, through fear, to worship as a god, though they knew both who he was and what was his origin. 6 CHAP. XXX. WAS CHRIST NOT A MAGICIAN? But lest any one should meet us with the ques- tion, What should prevent that He whom we call Christ, being a man born of men, performed what we call His mighty works by magical art, and by this appeared to be the Son of God? we will now offer proof, not trusting mere assertions, but being of necessity persuaded by those who prophesied [of Him] before these things came to pass, for with our own eyes we behold things that have happened and are happening just as * Literally, " For He foreknows some about to be saved by repent- ance, and some not yet perhaps born." 5 Those things which concern the salvation of man; so Trollope and the other interpreters, except Otto, who reads Tounue mascu- line, and understands it of the men fir^l spoken of. [See Plato ( De Legibus, opp ix. p. 98, Bipont., 1786), and the valuable edition of Book X. by Professor Tayler Lewis (p. 52. etc.), New Vork, 18.45. 1 *> For a sufficient account of the infamous history here alluded to and the extravagant grief of Hadrian, and the servility of the 1 eople, sec Smith's Dictionary of Biography : "Antinous." [Note, 'all were prompt, through /ear," etc. Thus we may measure the defiant intrepidity of this stinging sarcasm addressed to the " philosophers," with whose sounding titles this Apology begins. J THE FIRST APOLOGY OF JUSTIN. l 73 they were predicted ; and this will, we think, appear even to you the strongest and truest evi- dence. CHAP. XXXI.- — OF THE HEBREW PROPHETS. There were, then, among the Jews certain men who were prophets of Cod, through whom the prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language. And when Ptolemy king of Egypt formed a library, and endeavoured to collect the writings of all men, he heard also of these proph- ets, and sent to Herod, who was at that time king of the Jews, 1 requesting that the bojoks of the prophets be sent to him. And Herod the king did indeed send them, written, as they were. in the foresaid Hebrew language. And when their contents were found to be unintelligible to the Egyptians, he again sent and requested that men be commissioned to translate them into the Greek language. And when this was done, the books remained with the Egyptians, where they are until now. They are also in the possession of all Jews throughout the world ; but they, though they read, do not understand what is said, but count us foes and enemies ; and, like your- selves, they kill and punish us whenever they have the power, as you can well believe. For in the Jewish war which lately raged, Barcho- chebas, the leader of the revolt of the Jews, gave orders that Christians alone should be led to cruel punishments, unless they would deny Jesus Christ and utter blasphemy. In these books, then, of the prophets we found Jesus our Christ foretold as coming, born of a virgin, grow- ing up to man's estate, and healing every disease and every sickness, and raising the dead, and being hated, and unrecognised, and crucified, and dying, and rising again, and ascending into heaven, and being, and being called, the Son of God. We find it also predicted that certain per- sons should be sent by Him into every nation to publish these things, and that rather among the Gentiles [than among the Jews] men should believe on Him. And He was predicted before He appeared, first 5000 years before, and again 3000, then 2000, then 1000, and yet again 800 ; for in the succession of generations prophets after prophets arose. CHAP. XXXII. CHRIST PREDICTED BY MOSES. Moses then, who was the first of the prophets, 1 Some attribute this blunder in chronology to Justin, others to his transcribers: it was Eleazar the high priest to whom Ptolemy applied. spoke in these very words : "The sceptre shall not depart from Judah, nor a lawgiver from be- tween his feet, until He come for whom it is reserved; and He shall be the desire of the na- tions, binding His foal to the vine, washing His robe in the blood of the grape." J It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Chi - taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, "that a ruler would not fail the Jews until He should come for whom the king- dom was reserved " (for Judah was the forefather of the Jews, from whom also they have their name of Jews) ; and after He (i.e., Christ) ap- peared, you began to rule the Jews, and gained possession of all their territory. And the proph- ecy, " He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was cruci- fied in Judaea, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, "binding His foal to the vine, and washing His robe in the blood of the grape," was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then ; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was cruci- fied, that the rest of the prophecy might be ful- filled. For this " washing His robe in the blood of the grape " was predictive of the passion He was to endure, cleansing by His blood* those w^ho believe on Him. For what is called by the Divine Spirit through the prophet ••His robe," are those men who believe in Him in whom abideth the seed 3 of God, the Word. And what is spoken of as " the blood of the grape.'' signi- fies that He who should appear would have blood, though not of the seed of man, but of the powef of Cod. And the first power after Cod the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine 2 Gen. xlix. 10. 3 Grabe would here read, not crrrepixa, but nievna, the spirit: but the Benedictine, Otto, and Trollope all think that no change should be made. '74 THE FIRST APOLOGY OF JUSTIN. power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus : " A star shall rise out of Jacob, and a flower shall spring from the root of Jesse ; and His arm shall the nations trust." ' And a star of light has arisen, and a flower has sprung from the root of Jesse — this Christ. For by the power of God He was conceived by a virgin of the seed of Jacob, who was the father of Judah, who, as we have shown, was the father of the Jews ; and Jesse was His forefather ac- cording to the oracle, and He was the son of Jacob and Judah according to lineal descent. CHAP. XXXIII. MANNER OF CHRIST'S BIRTH PREDICTED. And hear again how Isaiah in express words foretold that He should be born of a virgin ; for he spoke thus : " Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, ' God with us.' " 2 For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, " Be- hold, a virgin shall conceive," signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one what- ever, she was no longer a virgin ; but the power of God having come upon the virgin, over- shadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, " Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus ; for He shall save His people from their sins," 3 — as they who have recorded all that concerns our Saviour Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now ad- duced, the Spirit of prophecy declared that He should be born as we intimated before. It is wrong, therefore, to understand the Spirit and the power of God as anything else than the Word, who is also the first-born of God, as the foresaid prophet Moses declared; and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means 2wtt/p 1 Isa. xi. i. 2 Isa. vii. 14. 3 Luke i. 32; Matt. i. 21. (Saviour) in the Greek tongue. Wherefore, too, the angel said to the virgin, " Thou shalt call His name Jesus, for He shall save His people from their sins." And that the prophets are inspired 4 by no other than the Divine Word, even you, as I fancy, will grant. CHAP. XXXIV. PLACE OF CHRIST'S BIRTH FORE- TOLD. And hear what part of earth He was to be born in, as another prophet, Micah, foretold. He spoke thus : " And thou, Bethlehem, the land of Judah, art not the least among the princes of Judah ; for out of thee shall come forth a Gov- ernor, who shall feed My people." s Now there is a village in the land of the Jews, thirty-five stadia from Jerusalem, in which Jesus Christ was born, as you can ascertain also from the registers of the taxing made under Cyrenius, your first procurator in Judaea. CHAP. XXXV. OTHER FULFILLED PROPHECIES. And how Christ after He was born was to es- cape the notice of other men until He grew to man's estate, which also came to pass, hear what was foretold regarding this. There are the following predictions : 6 — " Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders ;" 1 which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the pro- phetic Spirit, said, " I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God." 8 And again in other words, through another prophet, He says, "They pierced My hands and My feet, and for My vesture they cast lots." 9 And indeed David, the king and prophet, who uttered these things, suffered none of them ; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, "They pierced my hands and my feet," was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was cruci- fied they cast lots upon His vesture, and they •t f)cnof>ovi'TaL, lit. arc bome by a god — a word used ol those who were supposed to be wholly under the influence of a deity. 5 Micah v. 2. 6 These predictions have sn little reference to the point Justin in- tends to make out, that some editors have supposed that a passage has here been lost. Others think the irrelevancy an insufficient ground for such a supposition. [See below, cap. xl.J 7 Isa. ix. 6. 8 Isa. lxv. 2, lviii. 2. 9 Ps. xxii. 16. THE FIRST APOLOGY OF JUSTIN. 175 that crucified Him parted it among them. And that these things did happen, you can ascertain from the Acts of Pontius Pilate. ' And we will cite the prophetic utterances of another prophet, Zephaniah, 2 to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these : " Rejoice greatly, O daughter of Zion ; shout, O daughter of Jerusalem : behold, thy King cometh unto thee ; lowly, and riding upon an ass, and upon a colt the foal of an ass." 3 CHAP, xxxvi. DIFFERENT MODES OF PROPHECY. But when you hear the utterances of the prophets spoken as it were personally, you must not suppose that they are spoken by the inspired themselves, but by the Divine Word who moves them. For sometimes He declares things that are to come to pass, in the manner of one who foretells the future ; sometimes He speaks as from the person of God the Lord and Father of all ; sometimes as from the person of Christ ; sometimes as from the person of the people an- swering the Lord or His Father, just as you can see even in your own writers, one man being the writer of the whole, but introducing the persons who converse. And this the Jews who possessed the books of the prophets did not understand, and therefore did not recognise Christ even when He came, but even hate us who say that He has come, and who prove that, as was predicted, He was crucified by them. CHAP. XXXVII. UTTERANCES OF THE FATHER. And that this too may be clear to you, there were spoken from the person of the Father, through Isaiah the prophet, the following words : " The ox knoweth his owner, and the ass his master's crib ; but Israel doth not know, and My people hath not understood. Woe, sinful nation, a people full of sins, a wicked seed, chil- dren that are transgressors, ye have forsaken the Lord." 4 And again elsewhere, when the same prophet speaks in like manner from the person of the Father, " What is the house that ye will build for Me ? saith the Lord. The heaven is My throne, and the earth is My footstool." s And again, in another place, " Your new moons and your sabbaths My soul hateth ; and the great day of the fast and of ceasing from labour I cannot 1 o.ktwv. These Acts of Pontius Pilate, or regular accounts of his procedure sent by Pilate to the Emperor Tiberius, are supposed to have been destroyed at an early period, possibly in consequence of the unanswerable appeals which the Christians constantly made to them. There exists a forgery in imitation of these Acts. See Trol- lope. 2 The reader will notice that these are not the words of Zephaniah, but of Zechariah (i.\. 9) , to whom also Justin himself refers them in the Dial. Tryph., c. 53. [Might be corrected in the text, therefore, as a clerical slip of the pen.] 3 Zech. ix.9. * Isa. i. 3. This quotation varies only in one word from that of the LXX. 5 Isa. lxvi. 1. away with ; nor, if ye come to be seen of Me, will I hear you : your hands are full of blood ; and if ye bring fine flour, incense, it is abomina- tion unto Me : the fat of lambs and the blood of bulls I do not desire. For who hath required this at your hands? But loose every bond of wickedness, tear asunder the tight knots of vio- lent contracts, cover the houseless and naked, deal thy bread to the hungry." What kind of things are taught through the prophets from [the person of] God, you can now perceive. CHAP. XXXVIII. — UTTERANCES OF THE SON. And when the Spirit of prophecy speaks from the person of Christ, the utterances are of this sort : " I have spread out My hands to a disobe- dient and gainsaying people, to those who walk in a way that is not good." 7 And again : " I gave My back to the scourges, and My cheeks to the bufferings ; I turned not away My face from the shame of spittings ; and the Lord was My helper : therefore was I not confounded : but I set My face as a firm rock ; and I knew that I should not be ashamed, for He is near that justifieth Me." 8 And again, when He says, "They cast lots upon My vesture, and pierced My hands and My feet. And I lay down and slept, and rose again, because the Lord sustained Me." 9 And again, when He says, "They spake with their lips, they wagged the head, saying, Let Him deliver Himself." IO And that all these things happened to Christ at the hands of the Jews, you can ascertain. For when He was cru- cified, they did shoot out the lip, and wagged their heads, saying, " Let Him who raised the dead save Himself." " CHAP. XXXIX. DIRECT PREDICTIONS BY THE SPIRIT. And when the Spirit of prophecy speaks as predicting things that are to come to pass. He speaks in this way : " For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the na- tions, and shall rebuke many people ; and they shall beat their swords into ploughshares, and their spears into pruning-hooks : nation shall not lift up sword against nation, neither shall they learn war any more." I2 And that it did so come to pass, we can convince you. For from Jeru- salem there went out into the world, men. twelve in number, and these illiterate, of no ability in speaking: but by the power of God they pro- claimed to every race of men that they were sent 6 Isa. i 1 +, xviii. 6. " Isa. lxv. 2. 8 Isa. 1. 6. 9 Ps. xxii. i3, iii. 5. i° Ps. xxii. 7. 11 Comp. Matt xxvii. 39. * 2 Isa. li. 3. 176 THE FIRST APOLOGY OF JUSTIN. by Christ to teach to all the word of God ; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor de- ceive our examiners, willingly die confessing Christ. For that saying, " The tongue has sworn, but the mind is unsworn," ■ might be imitated by us in this matter. But if the soldiers enrolled by you, and who have taken the military oath, prefer their allegiance to their own life, and par- ents, and country, and all kindred, though you can offer them nothing incorruptible, it were verily ridiculous if we, who earnestly long for incorruption, should not endure all things, in order to obtain what we desire from Him who is" able to grant it. CHAP. XL. ■ CHRIST S ADVENT FORETOLD. And hear how it was foretold concerning those who published His doctrine and proclaimed His appearance, the above-mentioned prophet and king speaking thus by the Spirit of prophecy : " Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard. Their voice has gone out into all the earth, and their words to the ends of the world. In the sun hath He set His tabernacle, and he as a bridegroom going out of his chamber shall re- joice as a giant to run his course." 2 And we have thought it right and relevant to mention some other prophetic utterances of David be- sides these ; from which you may learn how the Spirit of prophecy exhorts men to live, and how He foretold the conspiracy which was formed against Christ by Herod the king of the Jews, and the Jews themselves, and Pilate, who was your governor among them, with his soldiers ; and how He should be believed on by men of every race ; and how God calls Him His Son, and has declared that He will subdue all His enemies under Him ; and how the devils, as much as they can, strive to escape the power of God the Father and Lord of all, and the power of Christ Himself; and how God calls all to repentance before the day of judgment comes. These things were uttered thus : " blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful : but his delight is in the law of the Lord ; and in His law will he meditate day and night. And he shall be like a tree planted by the rivers of waters, which shall give his fruit in his season; and his leaf shall not wither, and whatsoever he doeth shall prosper. The ungodly are not so, but are like the chaff rip., Hipp., 608. 2 Ps. xix. 2, etc. [Note how J. excuses himself for the app; irrelevancy of sonic of his 1 itation (cap. xxxv., note), though quite in the manner of Plato himself. These Scriptures were of novel in- terest, and he was stimulating his readers to study the Septuagint.] which the wind driveth away from the face of the earth. Therefore the ungodly shall not stand in the judgment, nor sinners in the council of the righteous. For the Lord knoweth the way of the righteous; but the way of the ungodly shall perish. "Why do the heathen rage, and the people imagine new things? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His Anointed, saying, Let us break their bands asun- der, and cast their yoke from us. He that dwell- eth in the heavens shall laugh at them, and the Lord shall have them in derision. Then shall He speak to them in His wrath, and vex them in His sore displeasure. Yet have I been set by Him a King on Zion His holy hill, declaring the decree of the Lord. The Lord said to Me, Thou art My Son ; this day have I begotten Thee. Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth as Thy possession. Thou shalt herd them with a rod of iron ; as the ves- sels of a potter shalt Thou dash them in pieces. Be wise now, therefore, O ye kings ; be in- structed, all ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Embrace instruction, lest at any time the Lord be angry, and ye perish from the right way, when His wrath has been suddenly kindled. Blessed are all they that put their trust in Him." 3 CHAP. XLI. — THE CRUCIFIXION PREDICTED. And again, in another prophecy, the Spirit of prophecy, through the same David, intimated that Christ, after He had been crucified, should reign, and spoke as follows : " Sing to the Lord, all the earth, and day by day declare His salva- tion. For great is the Lord, and greatly to be praised, to be feared above all the gods. For all the gods of the nations are idols of devils ; but God made the heavens. Glory and praise are before His face, strength and glorying are in the habitation of His holiness. Give Glory to the Lord, the Father everlasting. Receive grace, and enter His presence, and worship in His holy courts. Let all the earth fear before His face ; let it be established, and not shaken. Let them rejoice among the nations. The Lord hath reigned from the tree." 4 CHAP. XLII. PROPHECY USING THE PAST TENSE. But when the Spirit of prophecy speaks of things that are about to come to pass as if they had already taken place, — as may be observed even in the passages already cited by me, — that 3 Ps. i. ii. 4 Ps. xcvi. 1, etc. This last clause, which is not extant in our copies, either of the LXX. or of the Hebrew, Justin charged the Jews with era trig. See Dial. Tryph., c. 7;. [Concerning the eighteen lewish alterations, see Pearson on the Creed, art. iv. p. 335. Ed. London, 1824. J THE FIRST APOLOGY OF JUSTIN. 177 this circumstance may afford no excuse to read- ers [for misinterpreting them], we will make even this also quite plain. The things which He absolutely knows will take place, He predicts as if already they had taken place. And that the utterances must be thus received, you will per- ceive, if you give your attention to them. The words cited above, David uttered 1500 ' years before Christ became a man and was crucified ; and no one of those who lived before Him, nor yet of His contemporaries, afforded joy to the Gentiles by being crucified. But our Jesus Christ, being crucified and dead, rose again, and having ascended to heaven, reigned ; and by those things which were published in His name among all nations by the apostles, there is joy afforded to those who expect the immortality promised by Him. CHAP. XLIII. RESPONSIBILITY ASSERTED. But lest some. suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is fore- told as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is any- thing at all in our own power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. We see the same man making a transition to op- posite things. Now, if it had been fated that he were to be either good or bad, he could never have been capable of both the opposites, nor of so many transitions. But not even would some be good and others bad, since we thus make fate the cause of evil, and exhibit her as acting in opposition to herself; or that which has been already stated would seem to be true, that neither virtue nor vice is anything, but that things are only reckoned good or evil by opinion ; which, as the true word shows, is the greatest impiety and wickedness. But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man : for neither would he be worthy of reward or praise did he not of him- self choose the good, but were created for this 1 A chronological error, whether of the copyist or of Justin him- self cannot be known. end ; 2 nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made. CHAP. XLIV. NOT NULLIFIED BY PROPHECY. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created : " Behold, before thy face are good and evil : choose the good." 3 And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all : " Wash you, make you clean ; put away evils from your souls ; learn to do well ; judge the orphan, and plead for the widow : and come and let us reason together, saith the Lord : And if your sins be as scarlet, I will make them white as wool ; and if they be red like as crimson, I will make them white as snow. And if ye be willing and obey Me, ye shall eat the good of the land ; but if ye do not obey Me, the sword shall devour you : for the mouth of the Lord hath spoken it." 4 And that expression, " The sword shall devour you," does not mean that the dis- obedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, " The sword shall devour you : for the mouth of the Lord hath spoken it." And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, " The blame is his who chooses, and God is blameless," 5 took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men ; but they are charged with not accurately understand- ing [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human 2 Or," but were made so." The words are, aAAd toOto ■yei-dfj.ei'OS and the meaning of Justin is sufficiently clear. 3 Deut. xxx. 15, 19. 4 Isa. i. 16, etc. 5 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, LExzres, ii. p. 105. Ed. Paris, 1853.J 1 7 8 THE FIRST APOLOGY OF JUSTIN. race to effort and .recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,' or of the prophets, that through fear they may prevent men who read them from re- ceiving the knowledge of the good, and may retain them in slavery to themselves ; which, how- ever, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their con- tents will be pleasing to all. And if we persuade even a few, our gain will be very great ; for, as good husbandmen, we shall receive the reward from the Master. chap. xlv. — Christ's session in heaven foretold. And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there 2 until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose ac- count He has still delayed the consummation — hear what was said by the prophet David. These are his words : " The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send to Thee the rod of power out of Jerusalem ; and rule Thou in the midst of Thine enemies. With Thee is the government in the day of Thy power, in the beauties of Thy saints : from the womb of morn- ing 3 have I begotten Thee." 4 That which he says, " He shall send to Thee the rod of power out of Jerusalem," is predictive of the mighty word, which His apostles, going forth from Jeru- salem, preached everywhere ; and though death is decreed against those who teach or at all con- fess the name of Christ, we everywhere both em- brace and teach it. And if you also read these words in a hostile spirit, ye can do no more, as I said before, than kill us ; which indeed does no harm to us, but to you and all who unjustly hate us, and do not repent, brings eternal punish- ment by fire. CHAP. XLVI. THE WORD IN THE WORLD BEFORE CHRIST. But lest some should, without reason, and for the perversion of what we teach, maintain that we say that Christ was born one hundred and fifty years ago under Cyrenius, and subsequently, in the time of Pontius Pilate, taught what we say 1 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291-298.] 2 So Thirlby, Otto, and Trollope seem all to understand the word Karex (ll, 'i yet it seems worth considering whether Justin has not borrowed both the sense and the word from 2 Thess. ii. 6, 7. 3 Or, " before the morning star. " * Ps. ex. i, etc. He taught; and should cry out against us as though all men who were born before Him were irresponsible — let us anticipate and solve the difficulty. We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of whom every race of men were partakers ; and those who lived reasonably 5 are Christians, even though they have been thought atheists ; as, among the Greeks, Socrates and Heraclitus, and men like them ; and among the barbarians, Abraham, and Ananias, and Azarias, and Misael, and Elias, and many others whose actions and names we now decline to recount, because we know it would be tedious. So that even they who lived before Christ, and lived without reason, were wicked and hostile to Christ, and slew those who lived reasonably. But who, through the power of the Word, according to the will of God the Father and Lord of all, He was born of a virgin as a man, and was named Jesus, and was crucified, and died, and rose again, and ascended into heaven, an intelligent man will be able to com- prehend from what has been already so largely said. And we, since the proof of this subject is less needful now, will pass for the present to the proof of those things which are urgent. CHAP. XLVII. DESOLATION OF JUD/EA FORETOLD. That the land of the Jews, then, was to be laid waste, hear what was said by the Spirit of proph- ecy. And the words were spoken as if from the person of the people wondering at what had hap- pened. They are these : " Sion is a wilderness, Jerusalem a desolation. The house of our sanc- tuary has become a curse, and the glory which our fathers blessed is burned up with fire, and all its glorious things are laid waste : and Thou refrainest Thyself at these things, and hast held Thy peace, and hast humbled us very sore." 6 And ye are convinced that Jerusalem has been laid waste, as was predicted. And concerning its desolation, and that no one should be per- mitted to inhabit it, there was the following prophecy by Isaiah : " Their land is desolate, their enemies consume it before them, and none of them shall dwell therein." 7 And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well. 8 chap, xlviii. — Christ's work and death fore- told. And that it was predicted that our Christ 5 utra. Aoyov, " with reason," or " the Word." [This remarkable passage on the salvability and accountability of the heathen is note- worthy. See, on St. Matt. xxv. 32, Morsels of Criticism by the eccentric but thoughtful Ed. King, p. 341. London, 178S] . 6 Isa. lxiv. 10-12. 7 Isa. i. 7. 8 \Aii Imminent, referring to the cruel decree of Hadrian, which the philosophic Antonines did not annul.] THE FIRST APOLOGY OF JUSTIN. i/9 should heal all diseases and raise the dead, hear what was said. There are these words: "At His coming the lame shall leap as an hart, and the tongue of the stammerer shall be clear speak- ing : the blind shall see, and the lepers shall be cleansed ; and the dead shall rise, and walk about." ' And that He did those things, you can learn from the Acts of Pontius Pilate. And how it was predicted by the Spirit of prophecy that He and those who hoped in Him should be slain, hear what was said by Isaiah. These are the words : " Behold now the righteous perish- eth, and no man layeth it to heart ; and just men are taken away, and no man considereth. From the presence of wickedness is the righteous man taken, and his burial shall be in peace : he is taken from our midst." 2 CHAP. XLIX. HIS REJECTION BY THE JEWS FORE- TOLD. And again, how it was said by the same Isaiah, that the Gentile nations who were not looking for Him should worship Him, but the Jews who always expected Him should not recognize Him when He came. And the words are spoken as from the person of Christ ; and they are these : " I was manifest to them that asked not for Me ; I was found of them that sought Me not : I said, Behold Me, to a nation that called not on My name. I spread out My hands to a disobedient and gainsaying people, to those who walked in a way that is not good, but follow after their own sins ; a people that provoketh Me to anger to My face." 3 For the Jews having the prophecies, and being always in expectation of the Christ to come, did not recognise Him ; and not only so, but even treated Him shamefully. But the Gen- tiles, who had never heard anything about Christ, until the apostles set out from Jerusalem and preached concerning Him, and gave them the prophecies, were filled with joy and faith, and cast away their idols, and dedicated themselves to the Unbegotten God through Christ. And that it was foreknown that these infamous things should be uttered against those who confessed Christ, and that those who slandered Him, and said that it was well to preserve the ancient customs, should be miserable, hear what was briefly said by Isaiah ; it is this : " Woe unto them that call sweet bitter, and bitter sweet." 4 CHAP. L. HIS HUMILIATION PREDICTED. But that, having become man for our sakes, He endured to suffer and to be dishonoured, and that He shall come again with glory, hear the prophecies which relate to this ; they are these : 1 Isa. xxxv. 6. 2 Isa. lvii. i. 3 Isa. lxv. 1-3. * Isa. v. 20. " Because they delivered His soul unto death, and He was numbered with the transgressors, He has borne the sin of many, and shall make intercession for the transgressors. For, behold, My Servant shall deal prudently, and shall be exalted, and shall be greatly extolled. As many were astonished at Thee, so marred shall Thy form be before men, and so hidden from them Thy glory; so shall many nations wonder, and the kings shall shut their mouths at Him. I <ss. And so it was said by the prophet, " The bream before our face is the Lord Christ." 6 And the power of this form is shown by your own sym- bols on what are called " vexilla " [banners] and * In the MS. the reading is otvov (wine) ; but as Justin's argument seems to require oror (an ass\ Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that a.vaypaov