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DIVINI

Πα τ Ια abrany

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ANTE-NICENE
=

JH RISTIAN LIBRARY:

TRANSLATIONS OF
THE WRITINGS OF THE FATHERS

DOWN TO A.D. 325.

EDITED BY THE

REV. ALEXANDER ROBERTS, D.D.,
AND

JAMES DONALDSON, LL.D.

VOL. I.
THE APOSTOLIC FATHERS.

EDINBURGH:
T. AND T. CLARK, 38, GEORGE STREET.

MDCCCLXVII.

MURRAY AND GIBB, PRINTERS, EDINBURGH.

THE WRITINGS

ΟΡ

HE APOSTOLIC FATHERS.

TRANSLATED BY

REV. DR ROBERTS, DR DONALDSON,
AND

REV. F. CROMBIE.

EDINBURGH:
T. & T. CLARE, 38, GEORGE STREET.
INDON: HAMILTON ἃ CO. DUBLIN: JOHN ROBERTSON & CO.
MDCCOLXVIL

NOTE BY THE EDITORS TO VOL. I.

THE ANTE-NICENE CHRISTIAN LiBnARY is meant to com-
prise translations into English of all the extant works of the
Fathers down to the date of the first General Council held at
Nice in A.D. 325. The sole provisional exception is that of
the more bulky writings of Origen. It is intended at present
only to embrace in the scheme the Contra Celsum and the
De Principiis of that voluminous author ; but the whole of
his works will be included should the undertaking prove
successful.

The present volume has been translated by the Editors
(with the exception of the Stmilitudes of Hermas, which is
translated by the Rev. F. Cromsre, M.A.). Their object
has been to place the English reader as nearly as possible on
a footing of equality with those who are able to read the
original. With this view they have for the most part leaned
towards literal exactness; and wherever any considerable
departure from this has been made, a verbatim rendering has
been given at the foot of the page. Brief introductory
notices have been prefixed, and short notes inserted, to indi-
cate varieties of reading, specify references, or elucidate any
obscurity which seemed to exist in the text. |

CONTENTS OF VOL. I.

——9——

PAGE

THE First EPISTLE OF CLEMENT TO THE CORINTHIANS, . . 1
THE SECOND EPISTLE OF CLEMENT, . . ΄ . 51
THE EPISTLE OF POLYCARP TO THE PHILIPPIANS, . . 65
THE MARTYRDOM OF POLYCARP, . . . . " 79
THE EPISTLE OF BARNABAS, . . . . 97
Tue EPisrLES or IaNATIUS (Shorter and Longer) . . 187
The Epistle to the Ephesians, . . . . 145

The Epistle to the Magnesians, . . . . 171

The Epistle to the Trallians, . . . . 189

The Epistle to the Romans, . . . - 207

The Epistle to the Philadelphians, . . . 221

The Epistle to the Smyrneans, . . . . 4239

The Epistle to Polycarp, . . . . . 257

THE EPisTLES ΟΕ IGNATIUS AFTER THE SYRIAC VERSION, . . 269
The Epistle to Polycarp, . . . . . 278

The Epistle to the Ephesians, . . . 277

The Epistle to the Romans, . . . . 281

ΤῊΣ MARTYRDOM OP IGNATIUS, . . . . . 287
Tue EPisTLE TO DIOGNETUS, . . . . . 299
THe Pastor or HERMAS, . . , . . 817
Book I. Visions, , . . . . 828

Book II. Commandmenis, ° . . . . 9849

Book IIT. Similitudes, . . . , . 8925

FRAGMENTS OF PAPIAS, . . e e 07 s e 497

viii CONTENTS.

APPENDIX.
THE SPURIOUS EPISTLES OF IGNATIUS, - .
The Epistle to the Tarsians, . .
The Epistle to the Antiochians, .
The Epistle to Hero, a Deacon of Antioch,
The Epistle to the Philippians,

The Epistle of Maria the Proselyte to Ignatius, .

The Epistle to Mary at Neapolis, near Zarbus,
The Epistle to St John the Apostle,

Α Second Epistle to St John,

The Epistle to the Virgin Mary, . .

— M áP

INDEX OF SUBJECTS,

INDEX OF TEXTS,

THE FIRST EPISTLE OF CLEMENT.

VOL. I. A

INTRODUCTORY NOTICE.

been preserved to us in a single manuscript only.
[WI Though very frequently referred to by ancient

Christian writers, it remained unknown to the
scholars of Western Europe until happily discovered in the
Alexandrian manuscript. This ms. of the sacred Scriptures
(known and generally referred to as Codex A) was presented
in 1628 by Cyril, Patriarch of Constantinople, to Charles 1..,
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 lacune, 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 them-
selves contain no statement as to their author. The first, and
by far the longer of them, simply purports to have been
written in the name of the church at Rome to the church at
Corinth. But in the catalogue of contents prefixed to the
ua. 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-

aR HE first Epistle, bearing the name of Clement, has

KA,

4 INTRODUCTORY NOTICE.

worker of St Paul. This belief may be traced to an early
period in the history of the church. It is found in the writ-

_¢ ings of Eusebius (Hist. Eccl. iii. 15), of Origen (Comm. in
Joan. i. 29), and others. The internal evidence also tends to
support this opinion. The doctrine, style, and manner of
thought are all in accordance with it; so that, although, as
has been said, positive certainty cannot be reached on the
subject, we may with great probability conclude that we have
,in this epistle a composition of that Clement who is known to
us from Scripture as having been an associate of the great
apostle.

The date of this epistle has been the subject of considerable
controversy. It is clear from the writing itself that it was
composed soon after some persecution (chap. i.) which the
Roman church had endured; and the only question is,
whether we are to fix upon the persecution under Nero or
Domitian. If the former, the date will be about the year 68 ;
if the latter, we must place it towards the close of the first
century or the beginning of the second. We possess no
external aid to the settlement of this question. The lists of
early Roman bishops are in hopeless confusion, some making
Clement the immediate successor of St Peter, others placing
Linus, and others still Linus and Anacletus, between him
and the apostle. The internal evidence, again, leaves the
matter doubtful, though it has been strongly pressed on both
sides. The probability seems, on the whole, to be in favour
of the Domitian period, so that the epistle may be dated
about A.D. 97.

This epistle was held in very great esteem by the early
church. The account given of it by Eusebius (Hist. Eccl.
iii. 16) is as follows: “ There is one acknowledged epistle of
this Clement (whom he has just identified with the friend of
St Paul), great and admirable, which he wrote in the name
of the church of Rome to the church at Corinth, sedition
having then arisen in the latter church. We are aware that
this epistle has been publicly read in very many churches
both in old times, and also in our own day." The epistle

before us thus appears to have been read in numerous

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INTRODUCTORY NOTICE. 5

churches, as being almost on a level with the canonical writ-
ings. And its place in the Alexandrian Ms., immediately
after the inspired books, is in harmony with the position thus
assigned it in the primitive church. There does indeed
appear a great difference between it and the inspired writings

in many respects, such as the fanciful use sometimes made of
Old Testament statements, the fabulous stories which are
accepted by its author, and the general diffuseness and feeble-
ness of style by which it is distinguished. But the high tone >
of evangelical truth which pervades it, the simple and earnest .
appeals which it makes to the heart and conscience, and the
anxiety which its writer so constantly shows to promote the
best interests of the church of Christ, still impart an undying
charm to this precious relic of later apostolic times.

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THE FIRST EPISTLE OF CLEMENT
TO THE CORINTHIANS.

Cuap. 1.— Te Salutation. Praise of the Corinthians before
the breaking forth of schism among them.

7a RAE church of God which sojourns at Rome, to the
church of God sojourning at Corinth, to them
that are called and sanctified by the will of God,

~ through our Lord Jesus Christ: Grace unto you,
and peace, from Almighty God through Jesus Christ, be
multiplied.

Owing, dear brethren, to the sudden and successive cala- :
mitous events which have happened to ourselves, we feel that
we have been somewhat tardy in turning our attention to the
points respecting which you consulted us; and especially to
that shameful and detestable sedition, utterly abhorrent to the
elect of God, which a few rash and self-confident persons
have kindled to such a pitch of frenzy, that your venerable
and illustrious name, worthy to be universally loved, has
suffered grievous injury? 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? Who did
not admire the sobriety and moderation of your godliness in
Christ? Who did not proclaim the magnificence of your
habitual hospitality? And who did not rejoice over your

1 In the only known us. of this epistle, the title is thus given at the
close.

3 Literally, '*is greatly blasphemed." 1+ Qe 366.5 u*
8 Literally, ** did not prove your all-virtuous and firm faith.”

8 THE FIRST EPISTLE OF CLEMENT.

perfect and well-grounded knowledge? For ye did all things
without respect of persons, and walked in the commandments
of God, being obedient to those who had the rule over you,
and giving all fitting honour to the presbyters among you.
Ye enjoined young men to be of a sober and serious mind,
ye instructed your wives to do all things with a blameless,
becoming, and pure conscience, loving their husbands as in
duty bound; and ye taught them that, living in the rule of
obedience, they should manage their household affairs becom-
ingly, and be in every respect marked by discretion.

CnAP. r1.— Praise of the Corinthians continued.

Moreover, ye were all distinguished by humility, and were
in no respect puffed up with pride, but yielded obedience
rather than extorted it,’ and were more willing to give than
to receive.” Content with the provision which God had made
for you, and carefully attending to His words, ye were
inwardly filled? with His doctrine, and His sufferings were
before your eyes. Thus a profound and abundant peace was
given to you all, and ye had an insatiable desire for doing
good, while a full outpouring of the Holy Spirit was upon
you all. Fullof holy designs, ye did, with true earnestness
of mind and a godly confidence, stretch forth your hands to
God Almighty, beseeching Him to be merciful unto you, if
ye had been guilty of any involuntary transgression. Day
and night ye were anxious for the whole brotherhood,‘ that
the number of God's elect might be saved with mercy and a
good conscience 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

! Eph. v. 21; 1 Pet. v. 5. ? Acta xx. 95.

5 Literally, ** ye embraced it in your bowels.” 41 Pet. ii. 17.

5 So in the ms., but many have suspected that the text is here corrupt.
Perhaps the best emendation is that which substitutes συναισθήσεως,
** compassion,” for συνειδήσεως, ** conscience.”

THE FIRST EPISTLE OF CLEMENT. 9

of kindness, being “ready to every good work."! Adorned
by a thoroughly virtuous and religious life, ye did all things
m the fear of God. The commandments and ordinances of
the Lord were written upon the tablets of your hearts.

Cuap. 111.—The sad state of the Corinthian church after
sedition arose in it from envy and emulation.

Every kind of honour and happiness’ was bestowed upon
you, and then was fulfilled that which is written, “ My
beloved did eat and drink, and was enlarged and became fat,
and kicked.”* Hence flowed emulation and envy, strife and
sedition, persecution and disorder, war and captivity. So the
worthless rose up against the honoured, those of no reputa-
tiom against such as were renowned, the foolish against the
wise, the young against those advanced in years. For this
reason righteousness and peace are now far departed from
you, inasmuch as every one abandons the fear of God, and is
become blind in His faith,? neither walks in the ordinances of
His appointment, nor acts a part becoming a Christian, but
walks after his own wicked lusts, resuming the practice of

$n unrighteous and ungodly envy, by which death itself
entered into the world.'

nap. 1v.— Many evils have already flowed from this source in
ancient times.

For thus it is written: “ And it came to pass after
certain days, that Cain brought of the fruits of the earth a
sacrifice unto God; and Abel also brought of the firstlings
of his sheep, and of the fat thereof. And God had respect
to Abel and to his offerings, but Cain and his sacrifices He

! Tit. iii. 1. 2 Prov. vii. 3.

3 Literally, ‘‘ enlargement.” 4 Deut. xxxii. 15.

5 It seems necessary to refer αὐτοῦ to God, in opposition to the trans-
lation given by Abp. Wake and others.

5 Literally, ‘‘ Christ ;” comp. 2 Cor. i. 21, Eph. iv. 20.

7 Wiad. ii. 24.

10 THE FIRST EPISTLE OF CLEMENT.

did not regard. And Cain was deeply grieved, and his
countenance fell. And God said to Cain, Why art thou
grieved, and why is thy countenance fallen? If thou offerest
rightly, but dost not divide rightly, hast thou not sinned? Be
at peace: thine offering returns to thyself, and thou shalt
again possess it. And Cain said to Abel his brother, Let us
go into the field. And it came to pass, while they were in
the field, that Cain rose up against Abel his brother, and
slew hitn.”! ‘Ye see, brethren, how envy and jealousy led to
the murder of a brother. Through envy, also, our father
Jacob fled from the face of Esau his brother) Envy made
Joseph be persecuted unto death, and to come into bondage.?
Envy compelled Moses to flee from the face of Pharaoh
king of Egypt, when he heard these words from his fellow-
countryman, “ Who made thee a judge or a ruler over us?
wilt thou kill me, as thou didst kill the Egyptian yester-
day?”* On account of envy, Aaron and Miriam had to make
their abode without the camp. Envy brought down Dathan
and Abiram alive to Hades, through the sedition which
they excited against God’s servant Moses.° Through envy,
David underwent the hatred not only of foreigners, but was
also persecuted by Saul king of Israel.’

Cuap. v.—WNo less evils have arisen from the same source tn
the most recent times. The martyrdom of Peter and Paul.

But not to dwell upon ancient examples, let us come to the
most recent spiritual heroes.) Let us take the noble examples

᾿ furnished in our own generation. Through envy and jealousy,

the greatest and most righteous pillars [of the church] have

1 Gen. iv. 9-8. The writer here, as always, follows the reading of
the Septuagint, which in this passage both alters and adds to the Hebrew
text. We have given the rendering approved by the best critics; but
some prefer to translate, as in our English version, ‘‘ unto thee shall be
his desire, and thou shalt rule over him.” See, for an ancient explana-
tion of the passage, Irenseus, Adv. Her. iv. 18, 8.

4 Gen. xxvii. 41, etc. — ? Gen. xxxvii. 4 Ex. ii. 14.

_ * Num. xii. 14, 15. 9 Num. xvi. 83. 71 Kings xviii. 8, etc.
® Literally, ‘ those who have been athletes.”

THE FIRST EPISTLE OF CLEMENT. 11

been persecuted and put to death. Let us set before our
eyes the illustrious? apostles. Peter, through unrighteous
envy, endured not one or two, but numerous labours; and
when he had at length suffered martyrdom, departed to the
place of glory due to him. Owing to envy, Paul also ob-
taned the reward of patient endurance, after being seven
times thrown into captivity,’ compelled* to flee, and stoned.
After preaching both in the east and west, he gained the
illustrious reputation due to his faith, having taught right-
eousness to the whole world, and come to the extreme limit of
the west," and suffered martyrdom under the prefects.° Thus
was he removed from the world, and went into the holy
place, having proved himself a striking example of patience.

CHAP. v1.— Continuation. Several other martyrs.

To these men who spent their lives in the practice of holi-
ness, there is to be added a great multitude of the elect, who,
having through envy endured many indignities and tortures,
furnished us with a most excellent example. Through envy,
those women, the Danaids’ and Dirce, being persecuted,
after they had suffered terrible and unspeakable torments,
fnished the course of their faith with stedfastness and
though weak in body, received a noble reward. Envy has

1 Some fill up the lacuna here found in the Ms. so as to read, '* have

Cone to a grievous death.”

3 Literally εἰ good."
3 Seven imprisonmenta of St Paul are not referred to in Scripture.

4 Archbishop Wake here reads ''scourged." We have followed the

most recent critics in filling up the numerous lacunz in this chapter.

5 Some think Rome, others Spain, and others even Britain, to be here
referred to.

4 That is, under Tigellinus and Sabinus, in the last year of the
Emperor Nero; but some think Helius and Polycletus referred to; and
chers, both here and in the preceding sentence, regard the words as
denoting simply the witness borne by Peter and Paul to the truth of the
gospel before the rulers of the earth.

7 Some suppose these to have been the names of two eminent female
martyrs under Nero ; others regard the clause as an interpolation.

8 Literally. ‘‘ have reached to the stedfast course of faith.”

14 THE FIRST EPISTLE OF CLEMENT.

CHap. X.— Continuation of the above.

Abraham, styled “the friend,"! was found faithful, inas-
much as he rendered obedience to the words of God. He,
in the exercise of obedience, went out from his own country,
and from his kindred, and from his father's house, in order
that, by forsaking a small territory, and a weak family, and
an insignificant house, he might inherit the promises of God.
For God said to him, * Get thee out from thy country, and
from thy kindred, and from thy father's house, into the land
which I shall show thee. And I will make thee a great
nation, and 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."? And again, on his depart-
ing from Lot, God said to him, * Lift up thine eyes, and
look from the place where thou now art, northward, and
southward, and eastward, and westward; for all the land
which thou seest, to thee will I give it, and to thy seed for
ever. And I will make thy seed as the dust of the earth,
[so that] if à man can number the dust of the earth, then
shall thy seed also be numbered"? 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.” *
On account of his faith and hospitality, a son was given him
in his old age; and in the exercise of obedience, he offered
him as a sacrifice to God on one of the mountains which He
showed him.°

Crap. xr.— Continuation. Lot.

On account of his hospitality and godliness, Lot was
saved out of Sodom when all the country round was punished
1 Isa. xli. 8; 2 Chron. xx. 7 ; Judith viii. 19; James ii. 28.

2 Gen. xii. 1-3. 8 Gen. xiii. 14-16.
* Gen. xv. 5, 6; Rom. iv. 8. 5 Gen. xxi. 22; Heb. xi. 17.

THE FIRST EPISTLE OF CLEMENT. 18

from earth to heaven, and though they be redder! 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* 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; amd come, and let us reason together. He
declares, Though your sins be like crimson, I will make them
white as snow; though they be like scarlet, I will whiten
them like wool. And if ye be willing and obey me, ye
shall eat the good of the land; but if ye refuse, and will
not hearken unto me, the sword shall devour you, for the
mouth of the Lord hath spoken these things"? Desiring,
therefore, that all His beloved should be partakers of re-
pentance, He has, by His almighty will, established [these
declarations ].

Cuar. 1x.— Examples of the saints.

Wherefore, let us yield obedience to His excellent and
gloricus will; and imploring Iis mercy and loving-kindness,
while we forsake all fruitless labours,* and strife, and envy,
which leads to death, let us turn and have recourse to His
compassions. Let us stedfastly contemplate those who have
perfectly ministered to his excellent glory. Let us take (for
instance) Enoch, who, being found righteous in obedience,
was translated, and death was never known to happen to him."
Noah, being found faithful, preached regeneration to the
world through his ministry; and the Lord saved by him the
animals which, with one accord, entered into the ark.

1 Comp. Isa. i. 18.

* These words are not found in Scripture, though they are quoted
again by Clem. Alex. (Pedag. i. 10) as from Ezekiel.

3 Isa. i. 16-20.

* Some read ματαιολογίαν, vain talk.

5 Gen. v. 24; Heb. xi. 5. Literally, ** and his death was not found."

10 THE FIRST EPISTLE OF CLEMENT.

this effect, that she should hang forth from her house a
scarlet thread. And thus they made it manifest that re-
demption should flow through the blood of the Lord to all
them that believe and hope in God.! Ye see, beloved, that
there was not only faith, but prophecy, in this woman.

Cuap. x111.—An exhortation to humility.

Let us therefore, brethren, be of humble mind, laying
aside all haughtiness, and pride, and foolishness, and angry
feelings; and let us act according to that which is written
(for the Holy Spirit saith, “Let not the wise man glory in
his wisdom, neither let the mighty man glory in his might,
neither let the rich man glory in his riches; but let him that
glorieth glory in the Lord, in diligently seeking Him, and
doing judgment and righteousness” *), being especially mind-
ful of the words of the Lord Jesus which He spake, teaching
us meekness and long-suffering. For thus He spoke: “ Be
ye merciful, that ye may obtain mercy; forgive, that it may
be forgiven to you; as ye do, so shall it be done unto you;
as ye judge, so shall ye be judged; as ye are kind, so shall
kindness be shown to you; with what measure ye mete, with
the same it shall be measured to you."? By this precept
and by these rules let us stablish ourselves, that we walk with
all humility in obedience to His holy words. For the holy
word saith, “On whom shall I look, but on him that is meek
and peaceable, and that trembleth at my words ?"*

Cuap. x1v.— We should obey God rather than the authors
of sedition.

It is right and holy therefore, men and brethren, rather to
obey God than to follow those who, through pride and sedition,

! Others of the fathers adopt the same allegorical interpretation, e.g.
Justin Mar. Dial. c. Tryph. n. 111; Irenseus, Adv. Her. iv. 20.

3 Jer. ix. 28, 24; 1 Cor. i. 81; 2 Cor. x. 17.

3 Comp. Matt. vi. 12-15, vii. 2; Luke vi. 36-38.

ὶ. 6 Isa. lxvi. 2. " | | : ad

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THE FIRST EPISTLE OF CLEMENT. 17

have become the leaders of a detestable emulation. For we
shall incur no slight injury, but rather great danger, if we
rashly yield ourselves to the inclinations of men who aim at
exciting strife and tumults, so as to draw us away from what
is good. Let us be kind one to another after the pattern of
the tender mercy and benignity of our Creator. For it is
written, “The kind-hearted shall inhabit the land, and the
guiltless shall be left upon it, but transgressors shall be de-
stroyed from off the face of it"! And again [the Scripture]
saith, *I saw the ungodly highly exalted, and lifted up like
the cedars of Lebanon: I passed by, and, behold, he was
not; and I diligently sought his place, and could not find it.
Preserve innocence, and look on equity: for there shall be a
remnant to the peaceable man.”*

Crap. xv.— We must adhere to those who cultivate peace, not
to those who merely pretend to do so.

Let us cleave, therefore, to those who cultivate peace
with godliness, and not to those who hypocritically profess
to desire it. For [the Scripture] saith in a certain place,
“This people honoureth me with their lips, but their heart
is far from me.”* And again: “They bless with their
mouth, but curse with their heart.”* 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." “Let the deceitful
lips become silent," [and “let the Lord destroy all the lying
lips] 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

! Prov. ii. 21, 22.
3 Ps. xxxvii. 35-37. ‘‘ Remnant” probably refers either to the memory

or posterity of the righteous.
5 Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. 4 Ts. Ixii. 4.
5 Ps. lxxviii. 36, 37. 9 Ts. xxxi. 18.

7 These words within brackets are not found in the 3ts., but have been
inserted from the Septuagint by most editors.
VOL. I. B

10 THE FIRST EPISTLE OF CLEMENT.

Cuap. x111.—An exhortation to humility.

Let us therefore, brethren, be of humble mind, laying
aside all haughtiness, and pride, and foolishness, and angry
feelings; and let us act according to that which is written
(for the Holy Spirit saith, * Let not the wise man glory in
his wisdom, neither let the mighty man glory in his might,
neither let the rich man glory in his riches; but let him that
glorieth glory in the Lord, in diligently seeking Him, and
doing judgment and righteousness”*), being especially mind-
ful of the words of the Lord Jesus which He spake, teaching
us meekness and long-suffering. For thus He spoke: “ Be
ye merciful, that ye may obtain mercy; forgive, that it may
be forgiven to you; as ye do, so shall it be done unto you;
as ye judge, so shall ye be judged; as ye are kind, so shall
kindness be shown to you; with what measure ye mete, with
the same it shall be measured to you."? By this precept
and by these rules let us stablish ourselves, that we walk with
all humility in obedience to His holy words. For the holy
word saith, * On whom shall I look, but on him that is meek
and peaceable, and that trembleth at my words ?"*

Cuap. x1v.— We should obey God rather than the authors
of sedition.

It is right and holy therefore, men and brethren, rather to
obey God than to follow those who, through pride and sedition,

1 Others of the fathers adopt the same allegorical interpretation, e.g.
Justin Mar. Dial. c. Tryph. n. 111; Ireneus, Adv. Her. iv. 20.
3 Jer. ix. 28, 24; 1 Cor. i. 81; 2 Cor. x. 17.
3 Comp. Matt. vi. 12-15, vii. 2; Luke vi. 36-38.
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THE FIRST EPISTLE OF CLEMENT. 17

Crap. xv.— We must adhere to those who cultivate peace, not
to those who merely pretend to do so.

Let us cleave, therefore, to those who cultivate peace
with godliness, and not to those who hypocritically profess
to desire it. For [the Scripture] saith in a certain place,
^ This people honoureth me with their lips, but their heart
is far from me.”? And again: “They bless with their
Mouth, but curse with their heart.”* 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 i in His covenant."" “Let the deceitful
ἐν become silent,"* [and “let the Lord destroy all the lying

lips] and the boastful tongue of those who have said, Let
Us magnify our tongue; our lips are our own; who is lord
Orr us? For the oppression of the poor, and for the sighing

! Prov. ii. 21, 22.
! Ps. xxxvii. 85-37. ‘‘ Remnant” probably refers either to the memory
or posterity of the righteous.
5 Isa. xxix. 18 ; Matt. xv. 8; Mark vii. 6. * Ps. lxii. 4.
5 Ps. lxxviii. 96, 37. 9 Ds. xxxi. 18.

? These words within brackets are not found in the ms., but have been
inserted from the Septuagint by most editors.
YOL. I. B

18 THE FIRST EPISTLE OF CLEMENT.

of the needy, will I now arise, saith the Lord: I will place
him in safety; I will deal confidently with him."

Cuap. xvi.—Christ as an example of humility.

For Christ is of those who are humble-minded, and not of
those who exalt themselves over His flock. Our Lord Jesus
Christ, the Sceptre of the majesty of God, did not come in
the pomp of pride or arrogance, although He might have
done so, but in a lowly condition, as the Holy Spirit had
declared regarding Him. For He says, “Lord, who hath
believed our report, and to whom is the arm of the Lord re-
vealed? We have declared [our message] in His presence:
IIe is, as it were, a child, and like a root in thirsty ground;
He has no form nor glory, yea, we saw Him, and He had no
form nor comeliness; but Ilis form was without eminence,
yea, deficient in comparison with the [ordinary] form of men.
He is a man exposed to stripes and suffering, and acquainted
with the endurance of grief: for His countenance was turned
away; Ile was despised, and not esteemed. 116 bears our
iniquities, and is in sorrow for our sakes ; yet we supposed that
[on His own account] He was exposed to labour, and stripes,
and affliction. But He was wounded for our transgressions,
and bruised for our iniquities. The chastisement of our
peace was upon Ilim, and by Ilis stripes we were healed.
All we, like sheep, have gone astray; [every] man has wan-
dered in his own way ; and the Lord has delivered Him up
for our sins, while He in the midst of His sufferings openeth
not His mouth. He was brought as a sheep to the slaughter,
and as a lamb before her shearer is dumb, so He openeth not
His mouth. In Ilis 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

! Ps. xii. 9-5.

Ὶ 3 The Latin of Cotelerius, adopted by Hefele and Dressel, translates

THE FIRST EPISTLE OF CLEMENT. 19

Lord is pleased to purify Him by stripes. If ye make? an
offering for sin, your soul shall see a long-lived seed. And
the Lord is pleased to relieve Him of the affliction of His
soul, to show Him light, and to form Him with understand-
ing, to justify the Just One who ministereth well to many ;
and He Himself shall carry their sins. On this account He
shall inherit many, and shall divide the spoil of the strong ;
because His soul was delivered to death, and He was reckoned
among the transgressors, and He bare the sins of many, and
for their sins was He delivered.” * And again He saith, “1
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 liim." Ye see, beloved, what is the
example which has been given us; for if the Lord thus
humbled Himself, what shall we do who have through Him
come under the yoke of His grace?

Cnar. xvil.— The saints as examples of humility.

Let us be imitators also of those who in goat-skins and
sheep-skins^ 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." Moreover, it is thus

this clause as follows: ''I will set free the wicked on account of His
sepulchre, and the rich on account of His death.”

1 The reading of the Ms. is τῆς xAnyis, ‘‘ purify, or free Him, from
stripes.” We have adopted the emendation of Junius.

3 Wotton reads, ‘‘ If He make.”

5 Or, ‘‘fll Him with understanding," if σλῆσαι should be read instead
of σλάσαι, as Grabe suggests.

* Isa. liii. The reader will observe how often the text of the Septua-
gint, here quoted, differs from the Hebrew as represented by our autho-
rized English version.

5 Ps. xxii. 6—8. 9 Heb. xi. 37. 7 Gen. xviii. 27.

20 THE FIRST EPISTLE OF CLEMENT.

written of Job, *Job was a righteous man, and blameless,
truthful, God-fearing, and one that kept himself from all
evil"! But bringing an accusation 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 ;?
and through his instrumentality, God punished Egypt* 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? 1 am a man of a feeble voice and a slow tongue."?
And again he said, “I am but as the smoke of a pot." 9

CHAP. xviII.— David as an example of humility.

But what shall we say concerning David, to whom such
testimony was borne, and of whom’ God said, “I have found
a man after mine own heart, David the son of Jesse; and in
everlasting mercy have I anointed him"? Yet this very
man saith to God, * Have mercy on me, O Lord, according
to Thy great mercy; and according to the multitude of Thy
compassions, blot out my transgression. "Wash me still more
from mine iniquity, and cleanse me from my sin. For I
acknowledge mine iniquity, and my sin is ever before me.
Against Thee only have I sinned, and done that which is evil
in Thy sight; that Thou mayest be justified in Thy sayings,
and mayest overcome when Thou? art judged. For, behold,
I was conceived in transgressions, and in sins did my mother
conceive me. For, behold, Thou hast loved truth; the secret
and hidden things of wisdom hast Thou shown me. 'Thou
shalt sprinkle me with hyssop, and I shall be cleansed; Thou
shalt wash me, and I shall be whiter than snow. Thou shalt
make me to hear joy and gladness; my bones, which have
been humbled, shall exult. Turn away Thy face from my

1 Job i. 1. 3 Job xiv. 4, 5. 8. Num. xii. 7; Heb. iii. 2.

* Some fill up the lacuna which here occurs in the Ms. by “ Israel.”

5 Ex. iii. 11, iv. 10. 6 This is not found in Scripture.
T Or, as some render, “to whom." §& Pa. lxxxix. 21.

? Or, ‘‘ when Thou judgest.”

THE FIRST EPISTLE OF CLEMENT. 21

sins, and blot out all mine iniquities. Create in me a clean
heart, O God, and renew a right spirit within me.! Cast me
not away from Thy presence, and take not Thy Holy Spirit
from me. Restore to me the joy of Thy salvation, and estab-
lish me by Thy governing Spirit. I will teach transgressors
Thy ways, and the ungodly shall be converted unto Thee.
Deliver me from blood-guiltiness,? O God, the God of my
salvation: my tongue shall exult in Thy righteousness. O
Lord, Thou shalt open my mouth, and my lips shall show
forth Thy praise. For if Thou hadst desired sacrifice, I
would have given it ; Thou wilt not delight in burnt-offerings.
The sacrifice [acceptable] to God is a bruised spirit; a broken
and a contrite heart God will not despise.” ?

CHAP. XIX.—Jmitating these examples, let us seek after peace.

Thus the humility and godly submission of so great and
illustrious men have rendered not only us, but also all the
generations before us, better; even as many as have re-
ceived His oracles in fear and truth. Wherefore, having
so many great and glorious examples set before us, let us
turn again to the practice of that peace which from the
beginning was the mark set before us;* and let us look
stedfastly to the Father and Creator of the universe, and
cleave to His mighty and surpassingly great gifts and bene-
factions of peace. Let us contemplate Him with our under-
standing, and look with the eyes of our soul to His long-
suffering wil. Let us reflect how free from wrath He is
towards all His creation.

CnBAP. xx.—The peace and harmony of the universe.
The heavens, revolving under His government, are subject

1 Literally, ** in my inwards.”

3 Literally, ‘‘ bloods.” 3 Ps. li. 1-17.

4 Literally, ** Becoming partakers of many great and glorious deeds,
let us return to the aim of peace delivered to us from the beginning."
Comp. Heb. xii. 1.

22 THE FIRST EPISTLE OF CLEMENT.

to Him in peace. Day and night run the course appointed
by Him, in no wise hindering each other. The sun and
moon, with the companies of the stars, roll on in harmony
according to His command, within their prescribed limits, and
without any deviation. The fruitful earth, according to His
will, brings forth food in abundance, at the proper seasons,
for man and beast and all the living beings upon it, never
hesitating, nor changing any of the ordinances which He has
fixed. The unsearchable places of abysses, and the indescrib-
able arrangements of the lower world, are restrained by the
same laws. The vast unmeasurable sea, gathered together
by His working into various basins,’ 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.”? The ocean, impassable to
man, and the worlds beyond it, are regulated by the same
enactments of the Lord. 'The seasons of spring, summer,
autumn, and winter, peacefully give place to one another.
The winds in their several quarters? fulfil, at the proper
time, their service without hindrance. The ever-flowing
fountains, formed both for enjoyment and health, furnish
without fail their breasts for the life of men. The very
smallest of living beings meet together in peace and concord.
ΑἹ] these the great Creator and Lord of all has appointed to
exist in peace and harmony ; while He does good to all, but
most abundantly to us who have fled for refuge to His
compassions through Jesus Christ our Lord, to whom be
glory and majesty for ever and ever. Amen.

ὕπαρ. XXI.— Let us obey God, and not the authors of
sedition.

Take heed, beloved, lest His many kindnesses lead to the
condemnation of us all. [For thus it must be] unless we
walk worthy of Him, and with one mind do those things
which are good and well-pleasing in His sight. For [the
Scripture] saith in a certain place, * The Spirit of the Lord

1 Or, “ collections.” 3 Job xxxviii. 11. δ Or, ‘‘ stations.”

THE FIRST EPISTLE OF CLEMENT. 28

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, therefore, that we should not leave the post which His
will has assigned us. Let us rather offend those men who
are foolish, and inconsiderate, and lifted up, and who glory in
the pride of their speech, than [offend] God. Let us reve-
rence the Lord Jesus Christ, whose blood was given for us;
let us esteem those who have the rule over us ;? let us honour
the aged? among us; let us train up the young men in the
fear of God; let us direct our wives to that which is good.
Let them exhibit the lovely habit of purity [in all their con-
duct]; let them show forth the sincere disposition of meek-
ness ; let them make manifest the command which they have
of their tongue, by their manner* of speaking; let them
display their love, not by preferring? one to another, but by
showing equal affection to all that piously fear God. Let
your children be partakers of true Christian training ; let
them learn of how great avail humility is with God—how
much the spirit of pure affection can prevail with Him—how
excellent and great His fear is, and how it saves all those
who walk in* it with a pure mind. For He is a Searcher of
the thoughts and desires [of the heart]: His breath is in us;
and when He pleases, He will take it away.

CHAP. xxi1.—These exhortations are confirmed by the Chris-
tian faith, which proclaims the misery of sinful conduct.

Now the faith which is in Christ confirms all these [admoni-
tions]. For He Himself by the Holy Ghost thus addresses
us: * Come, ye children, hearken unto me; I will teach you
the fear of the Lord. What man is he that desireth life,
and loveth to see good days? Keep thy tongue from evil,
and thy lips from speaking guile. Depart from evil, and do

! Prov. xx. 27.

3 Comp. Heb. xiii. 17; 1 Thess. v. 12, 18.

8 Or, '* the presbyters." 4 Some read, “ by their silence."

δ Comp. 1 Tim. v. 21. * Some translate, ‘‘ who turn to Him."

24 THE FIRST EPISTLE OF CLEMENT.

good ; seek peace, and pursue it. The eyes of the Lord are
upon the righteous, and His ears are [open] unto their prayers.
The face of the Lord is against them that do evil, to cut off
the remembrance of them from the earth. The righteous
cried, and the Lord heard him, and delivered him out of all
his troubles.”' “Many are the stripes [appointed for] the
wicked; but mercy shall compass those about who hope in
the Lord.”?

Cuar. xx1t1r.—Be humble, and believe that Christ will
come again.

The all-merciful and beneficent Father has bowels [of
compassion] towards those that fear Him, and kindly and
lovingly bestows His favours upon those who come to Him
with a simple mind. Wherefore let us not be double-minded ;
neither let our soul be lifted? up on account of His exceeding] y
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 suddenly 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 Ilis temple, even the Holy One,
for whom ye look.” ®

1 Ps. xxxiv. 11-17. 3 Ps. xxxii. 10.

5 Or, as some render, *' neither let us have any doubt of."

* Some regard these words as taken from an apocryphal book, others
as derived from a fusion of James i. 8 and 2 Pet. iii. 8, 4.

5 Hab. ii. 3; Heb. x. 37. * Mal. iii. 1.

THE FIRST EPISTLE OF CLEMENT. 25

Crap. xx1v.— God continually shows us in nature that there
will be a resurrection.

Let us consider, beloved, how the Lord continually proves
to us that there shall be a future resurrection, of which He
has rendered the Lord Jesus Christ the first-fruits! by raising
Him from the dead. Let us contemplate, beloved, the resur-
rection which is at all times taking place. Day and night
declare to us a resurrection. The night sinks to sleep, and
the day arises; the day [again] departs, and the night comes
on. Let us behold the fruits [of the earth], how the sowing
of grain takes place. The sower? goes forth, and casts it into
the ground ; and the seed being thus scattered, though dry
and naked when it fell upon the earth, is gradually dissolved.
Then out of its dissolution the mighty power of the provi-
dence of the Lord raises it up again, and from one seed many
arise and bring forth fruit.

CnaP. xxv.—The pheniz an emblem of our resurrection.

Let us consider that wonderful sign [of the resurrection]
which takes place in eastern lands, that is, in Arabia and the
countries round about. There is a certain bird which is
called a phoenix. This is the only one of its kind, and lives
five hundred years. And when the time of its dissolution
draws near that it must die, it builds itself a nest of frank-
incense, and myrrh, and other spices, into which, when the
time is fulfilled, it enters and dies. But as the flesh decays
& 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

! Comp. 1 Cor. xv. 20; Col. i. 18.
3 Comp. Luke viii. 5.

16 THE FIRST EPISTLE OF CLEMENT.

this effect, that she should hang forth from her house a
scarlet thread. And thus they made it manifest that re-
demption should flow through the blood of the Lord to all
them that believe and hope in God.' Ye see, beloved, that
there was not only faith, but prophecy, in this woman.

Cuap. xu1.—An exhortation to humility.

4 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.”* By this precept
and by these rules let us stablish ourselves, that we walk with
all humility in obedience to His holy words. For the holy
word saith, “On whom shall I look, but on him that is meek
and peaceable, and that trembleth at my words ?"*

Cuap. x1v.— We should obey God rather than the authors
of sedition.

It is right and holy therefore, men and brethren, rather to
obey God than to follow those who, through pride and sedition,

1 Others of the fathers adopt the same allegorical interpretation, e.g.
Justin Mar. Dial. c. Tryph. n. 111; Irenzus, Adv. Her. iv. 20.

4 Jer. ix. 28, 24; 1 Cor. i. 81 ; 2 Cor. x. 17.

* Comp. Matt. vi. 12-15, vii. 2; Luke vi. 36-38.

4 Iga. Ixvi. 2. “yy
AT sul - il Ange «τι 2s 1 di Uc d. dne eren mn- CAN it
aus t ot Che. watt ow «el f TM CT t eth ak h^ IUE Non. “τῶ

fron κα νον, t f vv nee Senn! dar aa "

NEP

THE FIRST EPISTLE OF CLEMENT. 27

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."?

CHAP. xxvrII.— God sees all things: therefore let us avoid
transgression.

Since then all things’ are seen and heard [by God], let us
fear Him, and forsake those wicked works which proceed from
evil desires;? so that, through His mercy, we may be protected
from the judgments to come. For whither can any of us
flee from His mighty hand? Or what world will receive any
of those who run away from Him? For the Scripture saith
in a certain place, * Whither shall I go, and where shall I be
hid from Thy presence? If I ascend into heaven, Thou art
there; if I go away even to the uttermost parts of the earth,
there is Thy right hand ; if I make my bed in the abyss, there
is Thy Spirit.”* Whither, then, shall any one go, or where
shall he escape from Him who comprehends all things?

Crap. xx1x.— Let us also draw near to God in purity
of heart.

Let us then draw near to Him with holiness of spirit, lifting
up pure and undefiled hands unto Him, loving our gracious
and merciful Father, who has made us partakers in the bless-
ings of His elect. For thus it is written, “ When the Most
High divided the nations, when He scattered® the sons of
Adam, He fixed the bounds of the nations according to the
number of the angels of God. His people Jacob became the
portion of the Lord, and Israel the lot of His inheritance.”’
And in another place [the Scripture] saith, * Behold, the

1 Literally, ‘‘ If the heavens,” etc. ? Ds. xix. 1-8.

3 Literally, ‘‘ abominable lusts of evil deeds." 4 Ps. cxxxix. 7-10.
5 Literally, ‘‘ has made us to Himself a part of election.”

* Literally. ‘‘ sowed abroad." 1 Deut. xxxii. 8, 9.

28 THE FIRST EPISTLE OF CLEMENT.

Lord taketh unto Himself a nation out of the midst of the
nations, as a man takes the first-fruits of his threshing-floor ;
and from that nation shall come forth the Most Holy ”?

CRAP. xxx.— Let us do those things that please God, and flee
from those He hates, that we may be blessed.

Seeing, therefore, that we are the portion of the Holy One,
let us do all those things which pertain to holiness, avoid-
ing all evil-speaking, all abominable and impure embraces,
together with all drunkenness, seeking after change,’ all
abominable lusts, detestable adultery, and execrable pride.
“For God,” saith [the Scripture], “resisteth the proud, but
giveth grace to the humble.”* Let us cleave, then, to those
to whom grace has been given by God. Let us clothe our-
selves with concord and humility, ever exercising self-control,
standing far off from all whispering and evil-speaking, being
justified by our works, and not our words. For [the Scrip-
ture | saith, * He that speaketh much, shall also hear much in
answer. And does he that is ready in speech deem himself
righteous? Blessed is he that is born of woman, who liveth
but a short time: be not given to much speaking."* Let
our praise be in God, and not of ourselves; for God hateth
those that: commend themselves. Let testimony to our good
deeds be borne by others, as it was in the case of our righteous
forefathers. Boldness, and arrogance, and audacity belong
to those that are accursed of God; but moderation, humility,
and meekness to such as are blessed by Him.

CHap. xxx1.—Let us see by what means we may obtain the
divine blessing.

Let us cleave then to 1118 blessing, and consider what are

! Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14.
Literally, the closing words are, ** the holy of hojies.”

2 Some translate, ‘‘ youthful lusts.”

3 Prov. iii. 34; James iv. 6; 1 Pet. v. 5.

* Job xi. 2, 9. The translation is doubtful.

THE FIRST EPISTLE OF CLEMENT. 29

the means! of possessing it. Let us think? over the things
which have taken place from the beginning. For what
reason was our father Ábraham blessed? was it not because
he wrought righteousness and truth through faith ?? Isaac,
with perfect confidence, as if knowing what was to happen,*
cheerfully yielded himself as a sacrifice Jacob, through
reason of his brother, went forth with humility from his
own land, and came to Laban and served him; and there
was given to him the sceptre of the twelve tribes of Israel.

CHap. xxxu1.— We are justified not by our own works, but
by faith.

Whosoever will candidly consider each particular, will
recognise the greatness of the gifts which were given by
him. For from him? have sprung the priests and all the
Levites who minister at the altar of God. From him also
[was descended] our Lord Jesus Christ according to the
flesh.? From him [arose] kings, princes, and rulers of the
race of Judah. Nor are his other tribes in small glory, inas-
much as God had promised, “Thy seed shall be as the stars
of heaven." All these, therefore, were highly hononred,
and made great, not for their own sake, or for their own
works, or for the righteousness which they wrought, but
through the operation of His will. And we, too, being
called by His will in Christ Jesus, are not justified by our-
selves, nor by our own wisdom, or understanding, or godli-
ness or works which we have wrought in holiness of heart ;

1 Literally, ‘‘ what are the ways of His blessing.”

? Literally, ** unroll." 3 Comp. James ii. 21.
* Some translate, ‘‘ knowing what was to come."
§ Gen. xxii.

9 So Jacobson: Wotton reads, '* fleeing from his brother.”

T The meaning is here very doubtful. Some translate, "the gifts
which were given to Jacob by Him,” i.e. God.

5 MS. αὐτῶν, referring to the gifts: we have followed the emenda-
tion αὐτοῦ, adopted by most editors. Some refer the word to God, and
not Jacob.

* Comp. Rom. ix. 5. 10 Gen. xxii. 17, xxviii. 4.

80 THE FIRST EPISTLE OF CLEMENT.

but by that faith through which, from the beginning, Al-
mighty God has justified all men ; to whom be glory for
ever and ever. Amen.

Cnr. Xxx11I.—But let us not give up the practice of good
works and love. God Himself is an example to us of
good works.

What shall we do, then, brethren? Shall we become
slothful in well-doing, and cease from the practice of love ?
God forbid that any such course should be followed by us!
But rather let us hasten with all energy and readiness of
mind to perform every good work. For the Creator and
Lord of all Himself rejoices in His works. For by His in-
finitely great power He established the heavens, and by His
incomprehensible wisdom He adorned them. He also divided
the earth from the water which surrounds it, and fixed it
upon the immoveable foundation of His own will. The
animals also which are upon it He commanded by His own
word! 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,’
with His holy and undefiled hands He formed man, the most
excellent [of His creatures], and truly great through the
understanding given him—the express likeness of His own
image. For thus says God: “Let us make man in our
image, and after our likeness. So God made man; male
and female He created them."? Having thus finished all
these things, He approved them, and blessed them, and said,
* Increase and multiply.”* We see, then, how all righteous
men have been adorned with good works, and how the Lord
Himself, adorning Himself with His works, rejoiced. Hav-
ing therefore such an example, let us without delay accede
to His will, and let us work the work of righteousness with
our whole strength.

1 Or, ** commandment.” 2 Or, ‘‘in addition to all.”

3 Gen. i. 26, 27. 4 Gen. i. 28.
5 Or, '* let us consider.”

THE FIRST EPISTLE OF CLEMENT. 31

CHAP. XXXIV.— Great is the reward of good works with God.

Joined together in harmony, let us implore that reward
from Him.

The good servant! 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."? He exhorts us, therefore, with our
whole heart to attend to this? that we be not lazy or slothful
in any good work. Let our boasting and our confidence be
in Him. Let us submit oürselves to His will. Let us con-
sider the whole multitude of His angels, how they stand ever
ready to minister to His will. For the Scripture saith,
“Ten thousand times ten thousand stood around Him, and
thousands of thousands ministered unto Him,‘ and cried,
Holy, holy, holy, [is] the Lord of Sabaoth ; the whole crea-
tion is full of His glory."? And let us therefore, conscien-
tiously gathering together in harmony, cry to Him earnestly,
as with one mouth, that we may be made partakers of His
great and glorious promises. For [the Scripture] saith,
“Kye 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."?

Crap. xxxv.—Immense is this reward. | How shall we
obtain it 2

How blessed and wonderful, beloved, are the gifts of
God! Life in immortality, splendour in righteousness,
truth in perfect confidence,’ faith in assurance, self-control
in holiness! And all these fall under the cognizance of our

1 Or, ‘* labourer.” 2 Isa. xl. 10, Ixii. 11; Rev. xxii. 12.

8 The text here seems to be corrupt. Some translate, ‘‘ He warns us
with all His heart to this end, that,” etc.

4 Dan. vii. 10. 5 Isa. vi. 3. 61 Cor. ii. 9.

7 Some translate, ‘in liberty."

92 THE FIRST EPISTLE OF CLEMENT.

understandings [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 how,
beloved, shall this be done? If our understanding be fixed
by faith towards God ; if we earnestly seek the things which
are pleasing and acceptable to Him; if we do the things
which are in harmony with His blameless will; and if we
follow the way of truth, casting away from us all unright-
eousness and iniquity, along with all covetousness, strife, evil
practices, deceit, whispering, and evil-speaking, all hatred of
God, pride and haughtiness, vainglory and ambition 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.’ For the Scripture saith, “But to the sinner
God said, Wherefore dost thou declare my statutes, and take
my covenant into thy mouth, seeing thou hatest instruc-
tion, and castest my words behind thee? When thou sawest
a thief, thou consentedst with* him, and didst make thy por-
tion with adulterers. Thy mouth has abounded with wicked-
ness, and thy tongue contrived® deceit. Thou sittest, and
speakest against thy brother; thou slanderest® thine own
mother’s son. These things thou hast done, and I kept
silence; thou thoughtest, wicked one, that 1 should be like
to thyself. But I will reprove thee, and set thyself before
. thee. Consider now these things, ye that forget God, lest
He tear you in pieces, like a lion, and there be none to
deliver. The sacrifice of praise will glorify me, and a way
is there by which I will show him the salvation of God.”?

’
1 Or, ‘‘ of the ages."

3 The reading is doubtful: some have οφιλοξενίαν, *'* want of a hospi-

table spirit.”
* Rom. i. 32. 4 Literally, ** didst run with."
5 Literally, ‘‘ didst weave." 6 Or, ‘‘layest a snare for.”

7 Ps. 1. 16-23. The reader will observe how the Septuagint followed
by Clement differs from the Hebrew.

THE FIRST EPISTLE OF CLEMENT. 83

CnHar. xxxvi.—All blessings are given to us through Christ.

This is the way, beloved, in which we find our Saviour,!
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? up anew towards His marvellous
light. By Him the Lord has willed that we should taste of
immortal knowledge, * 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."*
For it is thus written, “ Who maketh His angels spirits, and
His ministers a flame of fire." But concerning His Son?
the Lord spoke thus: “Thou art my Son, to-day have I
begotten Thee. Ask of me, and I will give Thee the heathen
for Thine inheritance, and the uttermost parts of the earth
for Thy possession." And again He saith to Him, “Sit
Thou at my right hand, until I make Thine enemies Thy
footstool.”* But who are His enemies? All the wicked,
and those who set themselves to oppose the will of God.°

CHA». xxxvil.— Christ is our Leader, and we His soldiers.

Let us then, men and brethren, with all energy act the
part of soldiers, in accordance with His holy commandments.
Let us consider those who serve under our generals, with
what order, obedience, and submissiveness they perform the
things which are commanded them. All are not prefects,
nor commanders of a thousand, nor of a hundred, nor of
fifty, nor the like, but each one in his own rank performs the
things commanded by the king and the generals. The great
cannot subsist without the small, nor the small without the

1 Literally, ‘‘ that which saves us.” — 3 Or, “" rejoices to behold.”

3 Or, * knowledge of immortality.” 4 Heb. i. 8, 4.

5 Ps. civ. 4; Heb. i. 7. 9 Some render, ** to the Son. »
7 Ps. ii. 7, 8; Heb. i. 5. 5 Ps. cx. 1; Heb. i. 13.

? Some read, ** who oppose their own will to that of God.”

VOL. I. σ

84 THE FIRST EPISTLE OF CLEMENT.

great. There is a kind of mixture in all things, and thence
arises mutual advantage. Let us take our body for an ex-
ample. The head is nothing without the feet, and the feet
are nothing without the head; yea, the very smallest mem-
bers of our body are necessary and useful to the whole body.
But all work? harmoniously together, and are under one
common rule* for the preservation of the whole body.

CHAP. XXXVIII.—.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? bestowed upon him. Let the strong not
despise the weak, and let the weak show respect unto the
strong. Let the rich man provide for the wants of the poor;
and let the poor man bless God, because 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. Let him that
is pure in the flesh not grow proud’ of it, and boast, knowing
that it was another who bestowed on him the gift of con-
tinence. Let us consider, then, brethren, of what matter we
were made,—who and what manner of beings we came into
the world, as it were out of a sepulchre, and from utter
darkness) He who made us and fashioned us, having pre-
pared His bountiful gifts for us before we were born, intro-
duced us into His world. Since, therefore, we receive all
these things from Him, we ought for everything to give Him
thanks; to whom be glory for ever and ever. Amen.

1 Literally, ** in these there is use.” 2 1 Cor. xii. 12, ete.
3 Literally, ‘‘ all breathe together."

* Literally, ** use one gubjection." |

5 Literally, ** according as he has been placed in his charism."

5 Comp. Prov. xxvii. 2.

? The as. is here slightly torn, and we are left to conjecture.

5 Comp. Ps. cxxxix. 15.

THE FIRST EPISTLE OF CLEMENT. 95

Cuap. xxxIx.— There is no reason for self-conceit.

Foolish and inconsiderate men, who have neither wisdom!
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,’ and a voice [saying], What then ?
Shall a man be pure before the Lord? or shall such an one
be [counted] blameless in his deeds, seeing He does not con-
fide in His servants, and has charged? even His angels with
perversity ὃ The heaven is not clean in His sight: how much
less they that dwell in houses of clay, of which also we our-
selves were made! He smote them as a moth ; and from
morning even until evening they endure not. Because they
could furnish no assistance to themselves, they perished. He
breathed upon them, and they died, because they had no
wisdom. But call now, if any one will answer thee, or if
thou wilt look to any of the holy angels; for wrath destroys
the foolish man, and envy killeth him that isin error. I have
seen the foolish taking root, but their habitation was presently
consumed. Let their sons be far from safety ; let them be
despised* 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."

CnaP. XL.—JLet us preserve in the church the order appointed
by God.

- These things therefore being manifest to us, and since we
look into the depths of the divine knowledge, it behoves us
to do all things in [their proper] order, which the Lord has
commanded us to perform at stated times. He has enjoined

1 Literally, ‘‘ and silly and uninstructed." — ? Literally, ** a breath.”
3 Or, ** has perceived." 4 Some render, **they perished at the gates.”
5 Job iv. 16-18, xv. 15, iv. 19-21, v. 1-5.

* Some join xara χαιροὺς τεταγμένους, '* at stated times,” to the next

aonftanea.

96 THE FIRST EPISTLE OF CLEMENT.

offerings [to be presented] and service to be performed [to
Him], and that not thoughtlessly or irregularly, but at the
appointed times and hours. Where and by whom He desires
these things to be done, He Ilimself has fixed by His own
supreme will, in order that all things being piously done
according to His good pleasure, may be acceptable unto Him.!
Those, therefore, who present their offerings at the appointed
times, are accepted and blessed; for inasmuch as they follow
the laws of the Lord, they sin not. For his own peculiar
services are assigned to the high priest, and their own proper
place is prescribed to the priests, and their own special
ministrations devolve on the Levites. The layman is bound
by the laws that pertain to laymen.

CHAP. XLI.— Continuation of the same subject.

Let every one of you, brethren, give thanks to God in his
own order, living in all good conscience, with becoming
gravity, and not going beyond the rule of the ministry pre-
scribed to him. Not in every place, brethren, are the daily
sacrifices offered, or the peace-offerings, or the sin-offerings
and the trespass-offerings, but in Jerusalem only. And even
there they are not offered in any place, but only at the altar
before the temple, that which is offered being first carefully
examined by the high priest and the ministers already men-
tioned. Those, therefore, who do anything beyond that which
is agreeable to His will, are punished with death. Ye see,?
brethren, that the greater the knowledge that has been vouch-
safed to us, the greater also is the danger to which we are
exposed.

CHAP. XLII.—7e order of ministers in the church.

The apostles have preached the gospel to us from? the Lord
Jesus Christ; Jesus Christ [has done so] from? God. Christ
therefore was sent forth by God, and the apostles by Christ.

1 Literally, ' to His will.” 2 Or, “ consider.”

8 Or, '* by the command of.”

THE FIRST EPISTLE OF CLEMENT. 97

Both these appointments,! then, were made in an orderly way,
according to the will of God. Having therefore received
their orders, and being fully assured by the resurrection of
our Lord Jesus Christ, and established? in the word of God,
with full assurance of the Holy Ghost, they went forth pro-
claiming that the kingdom of God was at hand. And thus
preaching through countries and cities, they appointed the
first fruits [of their labours], having first proved them by the
Spirit, to be bishops and deacons of those who should after-
wards believe. Nor was this any new thing, since indeed
many ages before it was written concerning bishops and
deacons. For thus saith the Scripture in a certain place,
“TJ will appoint their bishops* in righteousness, and their
deacons in faith."?

CHAP. XLI1.— Moses of old stilled the contention which arose
concerning the priestly dignity.

And what wonder is it if those in Christ who were en-
trusted with such a duty by God, appointed those [ministers]
before mentioned, when the blessed Moses also, ** a faithful
servant in all his house,”’ noted down in the sacred books all
the injunctions which were given him, and when the other
prophets also followed him, bearing witness with one consent
to the ordinances which he had appointed? For, when
rivalry arose concerning the priesthood, and the tribes were
contending among themselves as to which of them should be
adorned with that glorious title, he commanded the twelve
princes of the tribes to bring him their rods, each one being
inscribed with the name? of the tribe. And he took them

1 Literally, ** both things were done.” 2 Or, ‘‘ confirmed by.”

3 Or, “ haying tested them in spirit.” * Or, ‘‘ overseers.”

5 Or, ' servants.”

* Isa. lr. 17, Sept-; but the text is here altered by Clement. The
LXX. lay, « J will give thy rulers in peace, and thy overseers in right-
eousnem ^ '

7 Naw, we - Heb. iii. 5.
? Li » pue tribe being written according to ita name."
9

88 THE FIRST EPISTLE OF CLEMENT.

and bound them [together], and sealed them with the rings
of the princes of the tribes, and laid them up in the taber-
nacle of witness on the table of God. And having shut the
doors of the tabernacle, he sealed the keys, as he had done
the rods, and said to them, Men and brethren, the tribe whose
rod shall blossom has God chosen to fulfil the office of the
priesthood, and to minister unto Him. And when the morning
was come, he assembled all Israel, six hundred thousand men,
and showed the seals to the princes of the tribes, and opened
the tabernacle of witness, and brought forth the rods. And
the rod of Aaron was found not only to have blossomed, but
to bear fruit upon it! What think ye, beloved? Did not
Moses know beforehand that this would happen? Un-
doubtedly he knew ; but he acted thus, that there might be
no sedition in Israel, and that the name of the true and only
God might be glorified ; to whom be glory for ever and ever.

Amen.

CHAP. XLIV.— The ordinances of the apostles, that there might
be no contention respecting the priestly office.

Our apostles also knew, through our Lord Jesus Christ,
that there would be strife on account of the office? of the
episcopate. For this reason, therefore, inasmuch as they had
obtained a perfect fore-knowledge of this, they appointed
those [ministers] already mentioned, and afterwards gave in-

structions,” 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,* or after-

1 See Num. xvii.

2 Literally, ‘ on account of the title of the oversight." Some under-
stand this to mean, ‘in regard to the dignity of the episcopate ;” and
others simply, ** on account of the oversight.”

δ The meaning of this passage is much controverted. Some render,
* left a list of other approved persons ;” while others translate the
unusual word ἐσινοροὴ, 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.

* i.e. the apostles,

THE FIRST EPISTLE OF CLEMENT. 39

wards by other eminent men, with the consent of the whole
church, and who have blamelessly served the flock of Christ,
in a humble, peaceable, and disinterested spirit, and have for
a long time possessed the good opinion of all, cannot be
justly dismissed from the ministry. For our sin will not be
small, if we eject from the episcopate’ those who have blame-
lessly and holily fulfilled its duties.* Blessed are those pres-
-byters who, having finished their course before now, have
obtained a fruitful and perfect departure [from this world] ;
for they have no fear lest any one deprive them of the place
now appointed them. But we see that ye have removed
some men of excellent behaviour from the ministry, which

they fulfilled blamelessly and with honour.

CHAP. xLv.—It is the part of the wicked to vex the righteous.

Ye are fond of contention, brethren, and full of zeal
about things which do not pertain to salvation. Look care-
fully into the Scriptures, which are the true utterances of
the Holy Spirit. Observe? that nothing of an unjust or
counterfeit character is written in them. There* you will
not find that the righteous were cast off by men who them-
selves were holy. The righteous were indeed persecuted, but
only by the wicked. They were cast into prison, but only
by the unholy ; they were stoned, but only by transgressors ;
they were slain, but only by the accursed, and such as had
conceived an unrighteous envy against them. Exposed to
such sufferings, they endured them gloriously. For what
shall we say, brethren? Was Daniel* cast into the den of
lions by such as feared God? Were Ananias, and Azarias,
and Mishael shut up in a furnace® of fire by those who ob-
served’ the great and glorious worship of the Most High?
Far from us be such a thought! Who, then, were they that
did such things? The hateful, and those full of all wicked-
ness, were roused to such a pitch of fury, that they inflicted

2 Or, ** oversight.” 5 Literally, ‘‘ presented the offerings."
3 Or, '* Ye perceive." 4 Or, ** For." 5 Dan. vi. 16.

* Dan. iii. 20. T Literally, ‘‘ worshipped.”

—

40 THE FIRST EPISTLE OF CLEMENT.

torture on those who served God with a holy and blameless
purpose [of heart], not knowing that the Most High is the
Defender and Protector of all such as with a pure conscience
venerate! His all-excellent name; to whom be glory for ever
and ever. Amen. But they who with confidence endured
[these things] are now heirs of glory and honour, and have
been exalted and made illustrious? by God in their memorial
for ever and ever. Amen.

CHAP. XLV1I.—Let us cleave to the righteous : your strife is
pernicious.

Such examples, therefore, brethren, it is right that we
should follow ;? since it is written, “Cleave to the holy, for
those that cleave to them shall [themselves] be made holy."
And again, in another place, [the Scripture] saith, “ With a
harmless man thou shalt prove? thyself harmless, and with
an elect man thou shalt be elect, and with a perverse man
thou shalt show? thyself perverse."" Let us cleave, therefore,
to the innocent and righteous, since these are the elect of
God. Why are there strifes, and tumults, and divisions, and
schisms, and wars? 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?? Why
do we divide and tear in pieces the members of Christ, and
raise up strife against our own body, and have reached such
a height of madness as to forget that “we are members one
of another?"! Remember the words of our Lord Jesus
Christ, how!! He said, “Woe to that man [by whom” 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

1 Literally, ‘‘ serve." * Or, ‘ lifted up.”

δ Literally, ‘‘ to such examples it is right that we should cleave.”
+ * Not found in Scripture. 5 Literally, ** be.”

$ Or, * thou wilt overthrow.” 7 Ps, xviii. 25, 26.

5 Or, “war.” Comp. James iv. 1. ? Comp. Eph. iv. 4-6.

10 Rom. xii. 5.
11 This clause is wanting in the text.

THE FIRST EPISTLE OF CLEMENT. 41

»leect. Yea, it were better for him that a millstone should
be hung about [his neck], and he should be sunk in the
depths of the sea, than that he should cast a stumbling-block
before one of my little ones?! 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 | 4
to be preached?? Truly, under the inspiration? of the
Spirit, he wrote to you concerning himself, and Cephas,
and Apollos,* because even then parties? had been formed
among you. But that inclination for one above another en-
tailed less guilt upon you, inasmuch as your partialities were
then shown towards apostles, already of high reputation, and
towards a man whom they had approved. But now reflect
who those are that have perverted you, and lessened the re-
nown of your far-famed brotherly love. It is disgraceful,
beloved, yea, highly disgraceful, and unworthy of your Chris-
tian profession, that such a thing should be heard of as that
the most stedfast and ancient church of the Corinthians +
thould, on account of one or two persons, engage in sedition
against its presbyters. And this rumour has reached not
only us, but those also who are unconnected’ with us; so
that, through your infatuation, the name of the Lord is
blasphemed, while danger is also brought upon yourselves.

r
i
i
‘
1
H
oa

1 Comp. Matt. xviii. 6, xxvi. 24; Mark ix. 42; Luke xvii. 2. .

? Literally, ** in the beginning of the gospel. A MEE eec PIS,
* Or, “spiritually.” occ, ehe Cbs na
41 Cor. iii. 13, ete. MEM

δ Or, ** inclinations for one above another.” Dortte .

6 Literally, ** of conduct in Christ.”

"Or, “aliens from us,” i.e. the Gentiles.

42 THE FIRST EPISTLE OF CLEMENT.

CHAP. XLVIIL— Let us return to the practice of brotherly love.

Let us therefore, with all haste, put an end! to this [state
of things] ; and let us fall down before the Lord, and beseech
Him with tears, that He would mercifully? be reconciled to
us, and restore us to our former seemly and holy practice of
brotherly love. For [such conduct] is the gate of righteous-
ness, which is set open for the attainment of life, as it is
written, “Open to me the gates of righteousness ; I will go
in by them, and will praise the Lord: this is the gate of the
Lord : the righteous shall enterinby it.”* Although, there-
fore, many gates have been set open, yet this gate of right-
eousness is that gate in Christ by which blessed are all they
that have entered in and have directed their way in holiness
and righteousness, doing all things without disorder. Let a
man be faithful: let him be powerful in the utterance of
knowledge; let him be wise in judging of words; let him be
pure in all his deeds ; yet the more he seems to be superior
to others [in these respects], the more humble-minded ought
he to be, and to seek the common good of all, and not merely
his own advantage.

CHAP. xLIX.— 77e praise of love.

Let him who has love in Christ keep the commandments
of Christ. Who can describe the [blessed] bond of the love
of God? What man is able to tell the excellence of its
beauty, as it ought to be told? The height to which love
exalts is unspeakable. Love unites us to God. Love covers
a multitude of sins. Love beareth all things, is long-suffering
in all things. There is nothing base, nothing arrogant in
love. Love admits of no schisms: love gives rise to no sedi-
tions: love does all things in harmony. By love have all the
elect of God been made perfect; without love nothing is well-
pleasing to God. In love has the Lord taken us to Himself.

1 Literally, ‘‘ remove.” 2 Literally, ** becoming merciful.”

8 Ps. cxviii. 19, 20. 4 James v. 20; 1 Pet. iv. 8.

5 Comp. 1 Cor. xiii. 4, etc.

THE FIRST EPISTLE OF CLEMENT. 43

On account of the love He bore us, Jesus Christ our Lord
gave His blood for us by the will of God; His flesh for our
flesh, and His soul for our souls. /

Cuap. L.—Let us pray to be thought worthy of love.

Ye see, beloved, how great and wonderful a thing is love,
and that there is no declaring its perfection. Who is fit to
be found in it, except such as God has vouchsafed to render
so? Let us pray, therefore, and implore of His mercy, that
we may live blameless in love, free from all human partialities
for one above another. All the generations from Adam even
unto this day have passed away; but those who, through the
grace of God, have been made perfect in love, now possess a
place among the godly, and shall be made manifest at the
revelation’ of the kingdom of Christ. For it is written,
“Enter into thy secret chambers for a little time, until my
wrath and fury pass away; and I will remember a propitious”
day, and will raise you up out of your graves.”® Blessed
are we, beloved, if we keep the commandments of God in the
harmony of love; that so through love our sins may be for-
given us. For it is written, “Blessed are they whose trans-
gressions are forgiven, and whose sins are covered. Blessed
is the man whose sin the Lord will not impute to him, and in
whose mouth there is no guile."* 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.

Cuap. L1.—Let the partakers in strife acknowledge their sins.

Let us therefore implore forgiveness for all those trans-
gressions which through any [suggestion] of the adversary
we have committed. And those who have been the leaders
of sedition ang disagreement ought to have respect" to the

11|; uu» . » 9 Or 66 »
tation. good.
; ia ly AG 4 Pa, xxxii. 1, 9.

44 THE FIRST EPISTLE OF CLEMENT.

common hope. For such as live in fear and love would

rather that they themselves than their neighbours should be .

involved in suffering. And they prefer to bear blame them-
selves, rather than that the concord which has been well and
piously! handed down to us should suffer. For it is better
that a man should acknowledge his transgressions than that
he should harden his heart, as the hearts of those were har
dened who stirred up sedition against Moses the servant of
God, and whose condemnation was made manifest [unto all].
For they went down alive into Hades, and death swallowed
them up. 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,’ 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. Lrr.—Such a confession is pleasing to God.

The Lord, brethren, stands in need of nothing; and He
desires nothing of any one, except that confession be made to
Him. For, says the elect David, *I will confess unto the
Lord; and that will please Him more than a young bullock
that hath horns and hoofs. Let the poor see it, and be glad.”*
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."5 For *the sacrifice of God is a broken
spirit."?

CHAP. LirI.— The love of Moses towards his people.

Ye understand, beloved, ye understand well the sacred
Scriptures, and ye have looked very earnestly into the oracles

1 Or, “" righteously.” 2 Num. xvi.
8 Ex. xiv. * Ps. lxix. 31, 82.
5 Or, ** sacrifice.” © Pa. 1. 14, 15.

Τ Ps. li. 17.

THE FIRST EPISTLE OF CLEMENT. 45

of God. Call then these things to your remembrance. When
Moses went up into the mount, and abode there, with fasting
and humiliation, forty days and forty nights, the Lord said
unto him, * Moses, Moses, get thee down quickly from hence;
for thy people whom thou didst bring out of the land of
Egypt have committed iniquity. They have speedily departed
from the way in which I commanded them to walk, and have
made to themselves molten images"! And the Lord said
unto him, “I have spoken to thee once and again, saying, I
have seen this people, and, behold, it is a stiff-necked people:
let me destroy them, and blot out their name from under
heaven; and I will make thee a great and wonderful nation,
and one much more numerous than this"? 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.”* O mar-
vellous* love! O insuperable perfection! The servant speaks
freely to his Lord, and asks forgiveness for the people, or begs
that he himself might perish* along with them.

Cuap. Liv.—He who ts full of love will incur every loss, that
peace may be restored to the church.

Who then among you is noble-minded? who compas-
sionate? who full of love? Let him declare, “If on my
account sedition and disagreement and schisms have arisen, I
will depart, I will go away whithersoever ye desire, and I will
do whatever the majority? 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’ him. For “the earth
is the Lord's, and the fulness thereof."* These things they
who live a godly life, that is never to be repented of, both
have done and always will do.

! Ex. xxxii. 7, etc. ; Deut. ix. 12, etc.

3 Ex. xxxii. 9, etc. δ Ex. xxxii. 32.

* Or, “ mighty,” 5 Literally, ** be wiped out.”
6 Literally, “the multitude.” 7 Or, " receive.” -

* Ps. xxiy, 1; 1 Cor. x. 26, 28.

46 THE FIRST EPISTLE OF CLEMENT.

CHAP. Lv.—Ezamples of such love.

To bring forward some examples from among the heathen:
Many kings and princes, in times of pestilence, when they
had been instructed by an oracle, have given themselves up
to death, in order that by their own blood they might deliver
their fellow-citizens [from destruction]. Many have gone
forth from their own cities, that so sedition might be brought
to an end within them. We know many among ourselves
who have given themselves up to bonds, in order that they
might ransom others. Many, too, have surrendered them-
selves to slavery, that with the price! which they received for
themselves, they might provide food for others. Many women
also, being strengthened by the grace of God, have performed
numerous manly exploits. The blessed Judith, when her
city was besieged, asked of the elders permission to go forth
into the camp of the strangers; and, exposing herself to
danger, she went out for the love which she bare to her
country and people then besieged; and the Lord delivered
Holofernes into the hands of a woman.’ Esther also, being
perfect in faith, exposed herself to no less danger, in order to
deliver the twelve tribes of Israel from impending destruc-
tion. For with fasting and humiliation she entreated the
everlasting God, who seeth all things; and He, perceiving
the humility of her spirit, delivered the people for whose sake
she had encountered peril?

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.* Let

1 Literally, **and having received their prices, fed others.”

3 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.”

THE FIRST EPISTLE OF CLEMENT. 47

us receive correction, beloved, on account of which no one
should feel displeased. Those exhortations by which we
admonish one another are both good [in themselves], and
highly profitable, for they tend to unite’ us to the will of
God. For thus saith the holy Word: “The Lord hath
severely chastened me, yet hath not given me over to death."?
“For whom the Lord loveth He chasteneth, and scourgeth
every son whom He receiveth."? “The righteous,” saith
it, “shall chasten me in mercy, and reprove me; but let
not the oil of sinners make fat my head.”* And again he
saith, * Blessed is the man whom the Lord reproveth, and
reject not thou the warning of the Almighty. For He
causes sorrow, and again restores [to gladness]; He woundeth,
and His hands make whole. He shall deliver thee in six
troubles, yea, in the seventh no evil shall touch thee. In
famine He shall rescue thee from death, and in war He shall
free thee from the power’ of the sword. From the scourge
of the tongue will He hide thee, and thou shalt not fear when
evil cometh. "Thou shalt laugh at the unrighteous and the
wicked, and shalt not be afraid of the beasts of the field.
For the wild beasts shall be at peace with thee: then shalt
thou know that thy house shall be in peace, and the habita-
tion of thy tabernacle shall not fail Thou shalt know also
that thy seed shall be great, and thy children like the grass
of the field. And thou shalt come to the grave like ripened
corn which is reaped in its season, or like a heap of the thresh-
ing-floor which is gathered together at the proper time."
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 admonished by His holy chastisement.

CHAP. Lv1I.—JLet the authors of sedition submit themselves.

Ye therefore, who laid the foundation of this sedition, sub-
mit yourselves to the presbyters, and receive correction so as

1 Or, *' they unite.” 2 Ps. cxviii. 18.
3 Prov. iii. 12: Heb. xii. 6. 4 Ps. cxli. 5.
5 Literally, ** hand.” © Literally, “Serr” or "gin."

¥ Job v. 17-26.

^ —

48 THE FIRST EPISTLE OF CLEMENT.

to repent, bending the knees of your hearts. Learn to be
subject, laying aside the proud and arrogant self-confidence
of your tongue. For it is better for you that ye should
occupy! 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? For thus speaketh all-virtuous Wisdom:
“ Behold, I will bring forth to you the words of my Spirit,
and I will teach you my speech. Since I called, and ye
did not hear; I held forth my words, and ye regarded not,
but set at naught my counsels, and yielded not at my reproofs ;
therefore I too wil laugh at your testruction ; yea, I will
rejoice when ruin cometh upon you, and when sudden con-
fusion overtakes you, when overturning presents itself like a
tempest, or when tribulation and oppression fall upon you.
For it shall come to pass, that 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
ungodliness."? . . .*

Cuap. Lvirt.— 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-suffering, self-control, purity,

1 Literally, ** to be found small and esteemed.”

3 Literally, ** His hope." 5 Prov. i. 28-31.

4 Junius (Pat. Young), who examined the Ms. before it was bound
into ita present form, stated that a whole leaf was here lost. The next
letters that occur are «zo», which have been supposed to indicate εἶχον or
ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle
of Clement, and not now found in it, occurred in the portion which has
thus been lost.

5 Comp. Tit. ii. 14.

THE FIRST EPISTLE OF CLEMENT. 49

nd sobriety, to the well-pleasing of His name, through our
Ligh Priest and Protector, Jesus Christ, by whom be to Him
"ry, and majesty, and power, and honour, both now and
or evermore. Amen. |

CHAP. LIX.—The Corinthians are exhorted speedily to send
back word that peace has been restored. The benediction.

Send back speedily to us in peace and with joy these our
messengers to you: Claudius Ephebus and Valerius Bito,
with Fortunatus; that they may the sooner announce to us
the peace and harmony we so earnestly desire and long for
[among you], and that we may the more quickly rejoice over
the good order re-established among you. The grace of our
Lord Jesus Christ be with you, and with all everywhere that
are the called of God through Him, by whom be to Him
zlory, honour, power, majesty, and eternal dominion,’ from
‘verlasting to everlasting.” Amen.

1 Literally, ** an eternal throne.”
2 Literally, “ from the ages to the ages of ages.”

VOL. I. D

THE SECOND EPISTLE OF CLEMENT.

INTRODUCTORY NOTICE.

BHE first certain reference which is made by any
early writer to this so-called Epistle of Clement
is found in these words of Eusebius (Hist. Eccl.
| iii. 38): “We must know that there is also a
second Epistle of Clement. But we do not regard it as
being equally notable with the former, since we know of none
of the ancients that have made use of it." Several critics
in modern times have endeavoured to vindicate the authen-
ticity of this epistle. But it is now generally regarded as
one of the many writings which have been falsely ascribed
to Clement. Besides the want of external evidence, in-.
dicated even by Eusebius in the above extract, the diversity
of style clearly points to a different writer from that of the
first epistle. A commonly accepted opinion among critics
at the present day is, that this is not an epistle at all, but a
fragment of one of the many homilies falsely ascribed to
Clement. There can be no doubt, however, that in the cata-
logue of writings contained in the Alexandrian Ms. it is both
styled an epistle, and, as well as the other which accompanies
it, is attribyted to Clement. As the ws. is certainly not
later than t4, fifth century, the opinion referred to must by
that time firm root in the church ; but in the
f lave taken ;
ace of; to -idence, and in want of all earlier testimony,
such af, Smal evie™ ll way to establish its authenticit
0 tasma y J:
( bu
goes

THE SECOND EPISTLE OF CLEMENT.

——M——

Cuap. 1.— We ought to think highly of Christ.

WSRETHREN, it is fitting that you should think of

| Jesus Christ as of God,—as the Judge of the
living and the dead. And it does not become us
to think lightly of our salvation; for if we think
little of Him, we shall also hope but to obtain little [from
Him]. And those of us who hear carelessly of these things,
as if they were of small importance, commit sin, not knowing
whence we have been called, and by whom, and to what place,
and how much Jesus Christ submitted to suffer for our sakes.
What return, then, shall we make to Him? or what fruit that
shall be worthy of that which He has given to us? For,
indeed, how great are the benefits? which we owe to Him!
He has graciously given us light; as a Father, He has called
us sons; He has saved us when we were ready to perish.
What praise, then, shall we give to Him, or what return shall
we make for the things which we have received? We were
deficient* in understanding, worshipping stones and wood,
and gold, and silver, and brass, the works of men's hands ;°
and our whole life was nothing else than death. Involved in
blindness, and with such darkness? before our eyes, we have
received sight, and through His will have laid aside that
cloud by which we were enveloped. For He had compassion

1 No title, not even a letter, is preserved in the Ms.

? Literally, ‘‘ holy things.” 3 Comp. Ps. cxvi. 12.
4 Literally, ** lame." 5 Literally, ** of men.”
€ Literally, ** being full of such darkness in our sight.”

96 THE SECOND EPISTLE OF CLEMENT.

on us, and mercifully saved us, observing the many errors
in which we were entangled, as well as the destruction to
which we were exposed,’ and that we had no hope of salva-
tion except it came to us from Him. For He called us when
we were not,’ and willed that out of nothing we should attain
a real existence?

Caap. 11.—The church, formerly barren, is now fruitful.

“ Rejoice, thou barren that bearest not; break forth and
cry, thou that travailest not; for she that is desolate hath
many more children than she that hath an husband.”* In
that He said, * Rejoice, thou barren that bearest not," He
referred to us, for our church was barren before that children
were given to her. But when He said, * Cry out, thou that
travailest not," He means this, that we should sincerely offer
up our prayers to God, and should not, like women in travail,
show signs of weakness) And in that He said, “For she
that is desolate hath many more children than she that hath
an husband," [He means] that our people seemed to be outcast
from God, but now, through believing, have become more
numerous than those who are reckoned to possess God. And
another Scripture saith, *I came not to call the righteous,
but sinners."" This means that those who are perishing
must be saved. For it is indeed a great and admirable thing
to establish not the things which are standing, but those that
are falling. Thus also did Christ desire to save the things
which were perishing,? and has saved many by coming and
calling us when hastening to destruction.”

! Literally, ‘‘ having beheld in us much error and destruction.”

3 Comp. Hos. ii. 23; Rom. iv. 17, ix. 25.

3 Literally, ‘‘ willed us from not being to be.”

4 Isa. liv. 1; Gal. iv. 27.

5 Some render, ‘should not cry out, like women in travail" The
text is doubtful.

6 It has been remarked that the writer here implies he was a Gentile.

7 Matt. ix. 18; Luke v. 32.

5 Comp. Matt. xviii. 11.

? Literally, ‘‘ already perishing.”

THE SECOND EPISTLE OF CLEMENT. 57

Cuap. 111.— The duty of confessing Christ

Since, then, He has displayed so great mercy towards us,
and especially in this respect, that we who are living should
not offer sacrifices to gods that are dead, or pay them wor-
ship, but should attain through Him to the knowledge of the
true Father, whereby shall we show that we do indeed know
Him,’ but by not denying Him through whom this knowledge
has been attained? For He himself declares, “ Whosoever
shall confess me before men, him will I confess before my
Father.”? This, then, is our reward if we shall confess Him
by whom we have been saved. But in what way shall we
confess Him? By doing what He says, and not transgress-
ing His commandments, and by honouring Him not with our
lips only, but with all our heart and all our mind. 3 For He
says in Isaiah, * This people honoureth me with their lips but
their heart is far from me."*

Cuap. 1v.— True confession of Christ.

Let us, then, not only call Him Lord, for that will not save
us. For He saith, * Not every one that saith to me, Lord,
Lord, shall be saved, but he that worketh righteousness."^
Wherefore, brethren, let us confess Him by our works, by
loving one another, by not committing adultery, or speaking
evil of one another, or cherishing envy; but being continent,
compassionate, and good. We ought also to sympathize with
one another, and not be avaricious. By such works let
us confess Him, and not by those that are of an opposite
kind. And it is not fitting that we should fear men, but
rather God. For this reason, if we should do such [wicked]
things, the Lord hath said, * Even though ye were gathered
together to’? me in my very bosom, yet if ye were not to
keep my commandments, I would cast you off, and say unto

1 Literally, "what is the knowledge which is towards Him."

3 Matt. x. 32 3 Comp. Matt. xxii. 37.

4 Iga. nj 1s. 5 Matt. vii. 21, loosely quoted.

€ Som 7. T »
Ug " L^ Or, ‘ with me.

58 THE SECOND EPISTLE OF CLEMENT.

you, Depart from me; I know you not whence ye are, ye
workers of iniquity."!

CnaP. v.—This world should be despised.

Wherefore, brethren, leaving [willingly] our sojourn in
this present world, let us do the will of Him that called us,
and not fear to depart out of this world. For the Lord
saith, “ Ye shall be as lambs in the midst of wolves.”? And
Peter answered and said unto Him, “ What, then, if the
wolves shall tear in pieces the lambs?” Jesus said unto
Peter, “ The lambs have no cause after they are dead to
fear* the wolves; and in like manner, fear not ye them that
kill you, and can do nothing more unto you; but fear Him
who, after you are dead, has power over both soul and body
to cast them into hell-fire."* And consider? brethren, that
the sojourning in the flesh in this world is but brief and
transient, but the promise of Christ is great and wonderful,
even the rest of the kingdom to come, and of life everlasting.’
By what course of conduct, then, shall we attain these things,
but by leading a holy and righteous life, and by deeming
these worldly things as not belonging to us, and not fixing
our desires upon them? For if we desire to possess them,
we fall away from the path of righteousness. |

Cuap. v1.—T he present and future worlds are enemies to
each other.

Now the Lord declares, * No servant can serve two mas-
ters."? If we desire, then, to serve both God and mammon,

1 The first part of this sentence is not found in Scripture; for the
second, comp. Matt. vii. 28, Luke xiii. 27.

* Matt. x. 16.

3 No such conversation is recorded in Scripture.

* Or, ** Let not the lambs fear."

5 Matt. x. 28; Luke xii. 4, 5. ¢ Or, " know.”

? The text and translation are here doubtful.

5 Matt. vi. 24; Luke xvi. 18.

THE SECOND EPISTLE OF CLEMENT. 59

it will be unprofitable for us. “For what will it profit if a man
gain the whole world, and lose his own soul"! This world
and the next are two enemies. The one urges’ to adultery
and corruption, avarice and deceit; the other bids farewell
to these things. We cannot therefore be the friends of both;
and it behoves us, by renouncing the one, to make sure? of
the other. Let us reckon‘ that it is better to hate the things
present, since they are trifling, and transient, and corruptible;
and to love those [which are to come,] as being good and
incorruptible. For if we do the will of Christ, we shall
find rest; otherwise, nothing shall deliver us from eternal
punishment, if we disobey His commandments. For thus
also saith the Scripture in Ezekiel, * If Noah, Job, and
Daniel should rise up, they should not deliver their children
in captivity." Now, if men so eminently righteous are not
able by their righteousness to deliver their children, how*
can we hope to enter into the royal residence’ of God unless
we keep our baptism holy and undefiled? Or who shall
be our advocate, unless we be found possessed of works of
holiness and righteousness 1

CHAP. vir.— We must strive in order to be crowned.

Wherefore, then, my brethren, let us struggle with all
earnestness, knowing that the contest is [in our case] close at
hand, and that many undertake long voyages to strive for a
corruptible reward ;? yet all are not crowned, but those only
that have laboured hard and striven gloriously. Let us
therefore so strive, that we may all be crowned. Let us run
the straight? course, even the race that is incorruptible ; and
let us in great numbers set out’ for it, and strive that we

1 Matt. xvi. 26. 3 Literally, ‘‘ speaks of.” 5 Or, “enjoy.”

* The ms. has, '* we reckon.” 5 Ezek. xiv. 14, 20.

* Literally, ** with what confidence shall we.”

' Wake translates ‘‘ kingdom,” as if the reading had been βασιλείαν;
but the ms. has βασίλειον, ‘* palace.”

5 Literally, * that many set sail for corruptible contests,” referring
probably to the concourse at the Isthmian games.

? Or, “ Let us place before us.” 10 Or, ‘ get, sail.”

60 THE SECOND EPISTLE OF CLEMENT.

may be crowned. And should we not all be able to obtain
the crown, let us at least come near to it. We must re-
member! that he who strives in the corruptible contest, if he
be found acting unfairly,’ is taken away and scourged, and
cast forth from the lists. What then think ye? If one
does anything unseemly in the incorruptible contest, what
shall he have to bear? For of those who do not preserve
the seal? [unbroken], [the Scripture] saith, * Their worm
shall not die, and their fire shall not be quenched, and they
shall be a spectacle to all flesh."*

CHAP. ViII.—T'he necessity of repentance while we are on
earth.

As long, therefore, as we are upon earth, let us practise
repentance, for we are as clay in the hand of the artificer.
For as the potter, if he make a vessel, and it be distorted or
broken in his hands, fashions it over again; but if he have
before this cast it into the furnace of fire, can no longer find
any help for it: so let us also, while we are in this world,
repent with our whole heart of the evil deeds we have done
in the flesh, that we may be saved by the Lord, while we
have yet an opportunity of repentance. For after we have
gone out of the world, no further power of confessing or
repenting will there belong to us. Wherefore, brethren, by
doing the will of the Father, and keeping the flesh holy, and
observing the commandments of the Lord, we shall obtain
eternal life. For the Lord saith in the Gospel, “If ye have
not kept that which was small, who will commit to you the
great? — For I say unto you, that he that is faithful in that
which is least, is faithful also in much.”* This, then, is what
He means: * Keep the flesh holy and the seal undefiled, that
5 ye may receive eternal 1116. 7

! Literally, ‘‘ know." ? Literally, ** if he be found corrupting.”
* Baptism is probably meant.
* Isa. Ixvi. 24. * Comp. Luke xvi. 10-12.

* MS. has '* we," which is corrected by all editors as above.
? Some have thought this a quotation from an unknown apocryphal
book, but it seems rather an explanation of the preceding words.

THE SECOND EPISTLE OF CLEMENT. 61

CHAP. Ix.— We shall be judged in the flesh.

And let no one of you say that this very flesh shall not be
judged, nor rise again. Consider ye in what [state] ye were
saved, in what ye received sight,’ if not while ye were in
this flesh. We must therefore preserve the flesh as the
temple of God. For as ye were called in the flesh, ye shall
also come [to be judged] in the flesh. As Christ? the Lord
who saved us, though He was first a Spirit, became flesh, and
thus called us, so shall we also receive the reward in this
flesh. Let us therefore love one another, that we may all
attain to the kingdom of God. While we have an oppor-
tunity of being healed, let us yield ourselves to God that
healeth us, and give to Him a recompense. Of what sort?
Repentance out of a sincere heart; for He knows all things
beforehand, and is acquainted with what is in our hearts.
Let us therefore give Him praise, not with the mouth only,
but also with the heart, that He may accept us as sons. For
the Lord has said, * Those are my brethren who do the will
of my Father"?

CHAP. X.— Vice is to be forsaken, and virtue followed.

Wherefore, my brethren, let us do the will of the Father
who called us, that we may live; and let us earnestly* follow
after virtue, but forsake every wicked tendency? which
would lead us into transgression ; and flee from ungodliness,
lest evils overtake us. For if we are diligent in doing good,
peace will follow us. On this account, such men cannot
find it [i.e peace] as are? influenced by human terrors, and

1 Literally, ** looked up."
3 The ms. has εἷς, ‘“‘one,” which Wake follows, but it seems clearly a
mistake for ὡς.

3 Matt. xii. 50. 4 Literally, ‘‘ rather.”
5 Literally, ‘malice, as it were, the precursor of our sins.” Some
deem the text corrupt.

5 Literally, according to the Ms., **it is not possible that a man should
find it who are”—the passage being evidently corrupt.

62 THE SECOND EPISTLE OF CLEMENT.

prefer rather present enjoyment to the promise which shall
afterwards be fulfilled. For they know not what torment
present enjoyment incurs, or what felicity is involved in the
future promise. And if, indeed, they themselves only did
such things, it would be [the more] tolerable; but now they
persist in imbuing innocent souls with their pernicious doc-
trines, not knowing that they shall receive a double condem-
nation, both they and those that hear them.

CHAP. x1.— We ought to serve God, trusting in His promises.

Let us therefore serve God with a pure heart, and we
shall be righteous; but if we do not serve Him, because we
believe not the promise of God, we shall be miserable. For
the prophetic word also declares, “ Wretched are those of a
double mind, and who doubt in their heart, who say, All
these things have we heard even in the times of our fathers ;
but though we have waited day by day, we have seen none
of them [accomplished]. Ye fools! compare yourselves to a
tree; take, for instance, the vine. First of all it sheds its
leaves, then the bud appears; after that the sour grape, and
then the fully-ripened fruit. So, likewise, my people have
borne disturbances and afflictions, but afterwards shall they
receive their good things.” Wherefore, my brethren, let us
not be of a double mind, but let us hope and endure, that we
also may obtain the reward. For He is faithful who has
promised that He will bestow on every one a reward accord-
ing to his works. If, therefore, we shall do righteousness in
the sight of God, we shall enter into His kingdom, and shall
receive the promises, “which ear hath not heard, nor eye
seen, neither have entered into the heart of man."?

Cuap. xt1.— We are constantly to look for the kingdom of God.

Let us expect, therefore, hour by hour, the kingdom of
God in love and righteousness, since we know not the day of

1 The same words occur in Clement's first epistle, chap. xxiii. —
?10€0rii9. .

THE SECOND EPISTLE OF CLEMENT. 63

the appearing of God. For the Lord Himself, being asked
by one when His kingdom would come, replied, “ When two
shall be one, and that which is without as that which is
within, and the male with the female, neither male nor
female! Now, two are one when we speak the truth one
to another, and there is unfeignedly one soul in two bodies.
And “that which is without as that which is within" mean-
eth this: He calls the soul *that which is within," and the
body “that which is without." As, then, thy body is visible
to sight, so also let thy soul be manifest by good works.
And “the male with the female, neither male nor female,
this"? ,,.

1 These words are quoted (Clem. Alex. Strom. iii. 9, 18) from the
Gospel according to the Egyptians, no longer extant.

2 Thus ends the MS., but what followed will be found in Clem. Alex.
as just cited.

THE EPISTLE OF POLYCARP.

be I. E

INTRODUCTORY NOTICE.

RE HE authenticity of the following epistle can on no
| fair grounds be questioned. It is abundantly
established by external testimony, and is also

— supported by the internal evidence. Irenzus
says (Adv. Her. iii. 3): “There is extant an epistle of Jee
Polycarp written to the Philippians, most satisfactory, from be. vs
which those that have a mind to do so may learn the character
of his faith,” etc. This passage is embodied by Eusebius
in his Ecclestastical History (iv. 14); and in another place
the same writer refers to the epistle before us as an un-
doubted production of Polycarp (Hist. Eccl. iii. 36). Other
ancient testimonies might easily be added, but are super-
fluous, inasmuch as there is a general consent among scholars
at the present day that we have in this letter an authentic
production of the renowned Bishop of Smyrna.

Of Polycarp’s life little is known, but that little is highly
interesting. lrenzeus 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. Her.
ii. 3; Euseb. Hist. Eccl. iv. 14). There is also a very
graphic account given of Polycarp by Irenzus in his epistle
to Florinus, to which the reader is referred. It has been
preserved by Eusebius (Hist. Eccl. v. 20).

The epistle before us is not perfect in any of the Greek
Mss. which contain it. But the chapters wanting in Greek
are contained in an ancient Latin version. While there is
no ground for supposing, as some have done, that the whole

θ8 INTRODUCTORY NOTICE.

epistle is spurious, there seems considerable force in the
arguments by which many others liave sought to prove chap.
xiii. to be an interpolation.

The date of the epistle cannot be satisfactorily determined.
It depends on the conclusion we reach as to some points, very
difficult and obscure, connected with that account of the
martyrdom of Polycarp which has come down to us. We
shall not, however, probably be far wrong if we fix it about
the middle of the second century.

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THE EPISTLE OF POLYCARP TO
THE PHILIPPIANS.’

——————————

OLYCARP, and the presbyters? 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 multiphed.

Cuap. 1.— Praise of the Philippians.

I have greatly rejoiced with you in our Lord Jesus Clirist,
because ye have followed the example? of true love [as dis-
played by God], and have accompanied, as became you, those
who were bound in chains, the fitting ornaments of saints,
and which are indeed the diadems of the true elect of God and
our Lord; and because the strong root of your faith, spoken
of in days* 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"? “In whom,
though now ye see Him not, ye believe, and believing, rejoice
with joy unspeakable and full of glory;"* into which joy

1 The title of this epistle in most of the Mss. is, ‘‘ The Epistle of St
Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians."

2 Or, '* Polycarp, and those who with him are presbyters."

8 Literally, ‘‘ ye have received the patterns of true love."

* Phil. i. 5.

5 Acta ii. 24. Literally, ‘‘ having loosed the pains of Hades."

61 Pet. i. 8.

—

70 THE EPISTLE OF POLYCARP.

many desire to enter, knowing that “by grace ye are saved,
not of works,"! but by the will of God through Jesus Christ.

CHAP. 11.—An exhortation to virtue.

“ Wherefore, girding up your loins,"? “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,”* and 4 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.‘
His blood will God require of those who do not believe in
Him.’ But He who raised Him up from the dead will raise?
up us also, if we do His will, and walk in His commandments,
and love what He loved, keeping ourselves from all unright-
eousness, covetousness, love of money, evil-speaking, false-
witness; “not rendering evil for evil, or railing for railing,”®
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 ;”° forgive, and it shall be forgiven unto you ;!!
be merciful, that ye may obtain mercy ;” with what measure
ye mete, it shall be measured to you again;”™ and once more,
* Blessed are the poor, and those that are persecuted for
righteousness’ sake, for theirs is the kingdom of God.” *

CHAP. III.— Expressions of personal unworthiness.

These things, brethren, I write to you concerning righteous-
ness, not because 1 take anything upon myself, but because

1 Eph. ii. 8, 9. 2 Comp. 1 Pet. i. 13; Eph. vi. 14.
3 Ps. ii. 11. * 1 Pet. i. 21.

5 Comp. 1 Pet. iii. 22; Phil. ii. 10. © Comp. Acts xvii. 31.

? Or, ‘* who do not obey Him."

5 Comp. 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11.

91 Pet. iii. 9. 1? Matt. vii. 1.

11 Matt. vi. 12, 14; Luke vi. 37. ™ Luke vi. 36.

13 Matt. vii. 2; Luke vi. 38. 14 Matt. v. 3, 10; Luke vi. 20.

THE EPISTLE OF POLYCARP. 71

ye have invited me to do so. For neither I, nor any other
such one, can come up to the wisdom’ of the blessed and glori-
fied Paul. He, when among you, accurately and stedfastly
taught the word of truth in the presence of those who were
then alive. And when absent from you, he wrote you a letter,’
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.”* For if any one be inwardly possessed of these
graces, he hath fulfilled the command of righteousness, since
he that hath love is far from all sin.

Cuaap. 1v.— 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,"^ let us arm ourselves with the
armour of righteousness ;° and let us teach, first of all, our-
selves to walk in the commandments of the Lord. Next,
[teach] your wives [to walk] in the faith given to them, and
in love and purity tenderly loving their own husbands in all
truth, and loving all [others] equally in all chastity; and to
train up their children in the knowledge and fear of God.
Teach the widows to be discreet as respects the faith of the
Lord, praying continually’ for all, being far from all slander-
ing, evil-speaking, false-witnessing, love of money, and every
kind of evil; knowing that they are the altar® of God, that
He clearly perceives all things, and that nothing is hid from
Him, neither reasonings, nor reflections, nor any one of the
secret things of the heart.

1 Comp. 2 Pet. iii. 15.

3 The form is plural, but one epistle is probably meant.

8 Comp. Gal. iv. 26. 41 Tim. vi. 10.

5 1 Tim. vi. 7. 6 Comp. Eph. vi. 11.

7 Comp. 1 Thess. v. 17. 3 Some here read, ‘‘ altars.”

72 THE EPISTLE OF POLYCARP.

Cuap. v.— The duties of deacons, youths, and virgins.

Knowing, then, that * God is not mocked,"! we ought to
walk worthy of His commandment and glory. In like manner
should the deacons be blameless before the face of His right-
eousness, as being the servants of God and Christ,’ and not
of men. They must not be slanderers, double-tongued,’ or
lovers of money, but temperate in all things, compassionate,
industrious, walking according to the truth of the Lord, who
was the servant‘ 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? worthily of Him, “we shall also
reign together with Him,"* provided only we believe. In like
manner, let the young men also be blameless in all things,
being especially careful to preserve purity, and keeping them-
selves in, as with a bridle, from every kind of evil. For it is
well that they should be cut off from’ the lusts that are in the
world, since “every lust warreth against the spirit ;”° and
“neither fornicators, nor effeminate, nor abusers of them-
selves with mankind, shall inherit the kingdom of God,"? nor
those who do things inconsistent and unbecoming. Where-
fore, it is needful to abstain from all these things, being sub-
ject to the presbyters and deacons, as unto God and Christ.
The virgins also must walk in a blameless and pure con-
science.

Cnr. v1.—The duties of presbyters and others.

l let the presbyters be compassionate and merciful to
ig back those that wander, visiting all the sick,
ing the widow, the orphan, or the poor, but
ling for that which is becoming in the sight
? Some read, '* God in Christ.”

THE EPISTLE OF POLYCARP. 78

of God and men ;"! abstaining from all wrath, respect of
persons, and unjust judgment; keeping far off from all
covetousness, not quickly crediting [an evil report] against
any one, not severe in judgment, as knowing that we are all
under a debt of sin. If then we entreat the Lord to forgive
us, we ought also ourselves to forgive ;? 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? Let us then serve Him in fear, and with all
reverence, even as He Himself has commanded us, and as the
apostles who preached the gospel unto us, and the prophets
who proclaimed beforehand the coming of the Lord [have
alike taught us]. Let us be zealous in the pursuit of that
which is good, keeping ourselves from causes of offence, from
false brethren, and from those who in hypocrisy bear the

name of the Lord, and draw away vain men into error.

CHAP. v1I.—Avoid the Docete, and persevere in fasting and
prayer.

* For whosoever does not confess that Jesus Christ has
come in the flesh, is antichrist ;"* and whosoever does not
confess the testimony of the cross,’ is of the devil ; and who-
soever perverts the oracles of the Lord to his own lusts, and
says that there is neither a resurrection nor a judgment, he
is the first-born of Satan. Wherefore, forsaking the vanity
of many, and their false doctrines, Jet us return to the word
which has been handed down to us from the beginning;
“watching unto prayer," and persevering in fasting; be-
seeching in our supplications the all-seeing God “ not to lead
us into temptation,"? as the Lord has said : * The spirit truly
is willing, but the flesh is weak."?

! Rom. xii. 17 ; 2 Cor. viii. 31. 3 Matt. vi. 12-14.

* Rom. xiv. 10-12; 2 Cor. v. 10. 41 John iv. 8.

5 Literally, **the martyrdom of the cross," which some render, ‘‘ His
suffering on the cross.”

* Comp. Jude 3. ΤΊ Pet. iv. 7.

* Matt. vi. 18, xxvi. 41. 9 Matt. xxvi. 41 ; Mark xiv. 38.

74 THE EPISTLE OF POLYCARP.

CHAP. viil.—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,"! “who did no
sin, neither was guile found in His mouth,”? but endured all
things for us, that we might live in Him? Let us then be
imitators of His patience; and if we suffer* for His name’s
sake, let us glorify Him.’ For He has set us this example?
in Himself, and we have believed that such is the case.

Cuap. 1x.—FPatience inculcated.

I exhort you all, therefore, to yield obedience to the word
of righteousness, and to exercise all patience, such as ye have
seen [set] before your eyes, not only in the case of the blessed
Ignatius, and Zosimus, and 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’ 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.

Cnr. x.—Exhortation to the practice of virtue?

Stand fast, therefore, in these things, and follow the
example of the Lord, being firm and unchangeable in the
faith, loving the brotherhood,’ and being attached to one
another, joined together in the truth, exhibiting the meekness

11 Pet. ii. 24. ? ] Pet. ii. 22.

8 Comp. 1 John iv. 9. * Comp. Acta v. 41; 1 Pet. iv. 16.

5 Some read, ** we glorify Him." — * Comp. 1 Pet. ii. 21.

7 Comp. Phil. ii. 16; Gal. ii. 2.

ὃ This and the two following chapters are preserved only in a Latin
version.

? Comp. 1 Pet. ii. 17.

THE EPISTLE OF POLYCARP. 75

of the Lord in your intercourse with one another, and de-

ising no one. When you can do good, defer it not, because
“alms delivers from death."! Be all of you subject one to
another,’ “having your conduct blameless among the Gen-
tiles,”* that ye may both receive praise for your good works,
and the Lord may not be blasphemed through you. But
woe to him by whom the name of the Lord is blasphemed !*
Teach, therefore, sobriety to all, and manifest it also in your
own conduct.

CHAP. XI.— Ezpression of grief on account of Valens.

I am greatly grieved for Valens, who was once a presbyter
among you, because he so little understands the place that
was given him [in the church]. I exhort you, therefore, that
ye abstain from covetousness, and that ye be chaste and
truthful. “Abstain from every form of evil"5 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, 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?" 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® 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"? but call them back as suffering

1 Tobit iv. 10, xii. 9. 3 Comp. 1 Pet. v. 5.

3 1 Pet. ii. 12. * aa. lii. δ.

5 Some think that incontinence on the part of Valens and his wife is
referred to.

61 Thess. v. 22. ? ] Cor. vi. 2.

5 Some read, ‘‘ named ;" comp. Phil. i. 5. 9 2 Thess. iii. 15.

76 THE EPISTLE OF POLYCARP.

and straying members, that ye may save your whole body.
For by so acting ye shall edify yourselves.’

CHAP. x11.—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. It is declared then in these Scriptures,
* Be ye angry, and sin not," and, “Let not the sun go
down upon your wrath.”* Happy is he who remembers’ this,
which I believe to be the case with you. But may the God
and Father of our Lord Jesus Christ, and Jesus Christ Him-
self, who is the Son of God, and our everlasting High Priest,
build you up in faith and truth, and in all meekness, gentle-
ness, patience, long-suffering, forbearance, and purity ; and
may He bestow on you a lot and portion among His saints,
and on us with you, and on all that are under heaven, who
shall believe in our Lord Jesus Christ, and in His Father,
who “raised Him from the dead."5 Pray for all the saints.
Pray also for kings,’ and potentates, and princes, and for
those that persecute and hate you,’ and for the enemies of
the cross, that your fruit may be manifest to all, and that ye
may be perfect in Him.

Cuap. XiII.— Concerning the transmission of epistles.

Both you and Ignatius’ wrote to me, that if any one went
[from this] into Syria, he should carry your letter? with him ;
which request I will attend to if I find a fitting opportunity,
either personally, or through some other acting for me, that

1 Comp. 1 Cor. xii. 26.

2 This passage is very obscure. Some render it as follows: ** But at
present it is not granted unto me to practise that which is written, Be ye
angry," etc.

3 Ps. iv. 5. * Eph. iv. 26. 5 Some read, ‘‘ believes."

9 Gal. i. 1. Τ Comp. 1 Tim. ii. 2. 5 Matt. v. 44.

9 Comp. Ep. of Ignatius to Polycarp, chap. viii.

19 Or, *' letters.”

THE EPISTLE OF POLYCARP. 77

your desire may be fulfilled. The epistles of Ignatius written
by him! to us, and all the rest [of his epistles] which we have
by us, we have sent to you, as you requested. They are sub-
joined to this epistle, and by them ye may be greatly profited ;
for they treat of faith and patience, and all things that tend
to edification in our Lord. Any? more certain information
you may have obtained respecting both Ignatius himself, and
those that were’ with him, have the goodness to make known‘
to us.

CHaP. x1v.— Conclusion.

These things I have written to you by Crescens, whom up
to the present? time I have recommended unto you, and do
now recommend. For he has acted blamelessly among us,
and I believe also among you. Moreover, ye will hold his
sister in esteem when she comes to you. Be ye safe in the
Lord Jesus Christ. Grace be with you all Amen.

1 Reference is here made to the two letters of Ignatius, one to Poly-
carp himself, and the other to the church at Smyrna.

3 Henceforth, to the end, we have only the Latin version.

3 The Latin version reads “‘ are," which has been corrected as above.

4 Polycarp was aware of the death of Ignatius (chap. ix.), but was as
yet apperently ignorant of the circumstances attending it.

5$ Some read, ‘‘ in this present epistle.”

6 Others read, '* and in favour with all yours.”

E MARTYRDOM OF POLYCARP.

INTRODUCTORY NOTICE.

Ln) following letter purports to have been written

I*. by the church at Smyrna to the church at Philo-
melium, and through that church to the whole
Christian world, in order to give a succinct ac-
count of the circumstances attending the martyrdom of
Polycarp. It is the earliest of all the Martyria, and has
generaly been accounted both the most interesting and
authentic. Not a few, however, deem it interpolated in
several passages, and some refer it to a much later date
than the middle of the second century, to which it has been
commonly ascribed. We cannot tell how much it may owe
to the writers (chap. xxii.) who successively transcribed it.
Great part of it has been engrossed by Eusebius in his
Ecclesiastical History (iv. 15); and it is instructive to ob-
serve, that some of the most startling miraculous phenomena
recorded in the text as it now stands, have no place in the
narrative as given by that early historian of the church.
Much discussion has arisen respecting several particulars
contained in this Martyrium ; but into these disputes we do
not enter, having it for our aim simply to present the reader
with as faithful a translation as possible of this very interest-
ing monument of Christian antiquity.

VOL Σ

THE ENCYCLICAL EPISTLE OF THE
CHURCH AT SMYRNA

CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP.

the church of God sojourning in Philomelium,!
and to all the congregations? of the holy and

"catholic church in every place: Mercy, peace,
and love from God the Father, and our Lord Jesus Christ,
be multiplied.

CHAP. 1.—Subject of which we write.

We have written to you, brethren, as to what relates to the
martyrs, and especially to the blessed Polycarp, who put an
end to the persecution, having, as it were, set a seal upon it
by his martyrdom. For almost all the events that happened
previously [to this one], took place that the Lord might show
us from above a martyrdom becoming the gospel. For he
waited to be delivered up, even as the Lord had done, that we
also might become his followers, while we look not merely at
what concerns ourselves, but have regard also to our neigh-
bours. For it is the part of a true and well-founded love, not
only to wish one's self to be saved, but also all the brethren.

! Some read, ** Philadelphia,” but on inferior authority. Philomelium

was a city of Ρ 18.
4 The Word i original i8 παροικίαις, from which the English

" is derived-

84 THE MARTYRDOM OF POLYCARP.

CaapP. 11.—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’ greater piety than others, to ascribe the authority
over all things to God. And truly,’ who can fail to admire
their nobleness of mind, and their patience, with that love
towards their Lord which they displayed ?—who, when they
were so torn with scourges, that the frame of their bodies,
even to the very inward veins and arteries, was laid open, still
patiently endured, while even those that stood by pitied and
bewailed them. But they reached such a pitch of magnani-
mity, that not one of them let a sigh or a groan escape them ;
thus proving to us all that those holy martyrs of Christ, at
the very time when they suffered such torments, were absent
from the body, or rather, that the Lord then stood by them,
. and communed with them. And, looking to the grace of
Christ, they despised all the torments of this world, redeeming
themselves from eternal punishment by [the suffering of] a
single hour. For this reason the fire of their savage execu-
tioners appeared cool to them. For they kept before their
view escape from that fire which is eternal and never shall be
quenched, and looked forward with the eyes of their heart to
those good things which are laid up for such as endure; things
* which ear hath not heard, nor eye seen, neither have
entered into the heart of man,"? but were revealed by the
Lord to them, inasmuch as they were no longer men, but had
already become angels. And, in like manner, those who were
condemned to the wild beasts endured dreadful tortures,
being stretched out upon beds full of spikes, and subjected
to various other kinds of torments, in order that, if it were
possible, the tyrant might, by their lingering tortures, lead
them to a denial [of Christ].

1 Literally, ** who are more pious.”

3 The account now returns to the illustration of the statement made
in the first sentence.

8 1 Cor. ii. 9.

THE MARTYRDOM OF POLYCARP. 85

Crap. 111.—The constancy of Germanicus. The death of
Polycarp 1s demanded.

For the devil did indeed invent many things against them;
but thanks be to God, he could not prevail over all. For the
most noble Germanicus strengthened the timidity of others
by his own patience, and fought heroically’ with the wild
beasts. For, when the proconsul sought to persuade him,
and urged him? to take pity upon his age, he attracted the
wild beast towards himself, and provoked it, being desirous to
escape all the more quickly from an unrighteous and impious
world. But upon this the whole multitude, marvelling at the
nobility of mind displayed by the devout and godly race of
Christians;? cried out, * Away with the atheists; let Polycarp
be sought out!”

CBar. 1V.—Quintus the apostate.

Now one named Quintus, a Phrygian, who was but lately
come from Phrygia, when he saw the wild beasts, became
afraid. This was the man who forced himself and some
others to come forward voluntarily [for trial]. Him the pro-
consul, after many entreaties, persuaded to swear and to offer
sacrifice. Wherefore, brethren, we do not commend those
who give themselves up [to suffering], seeing the gospel does
not teach so to do.*

Cuap. 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 toleaveit. He departed,
therefore, to a country house not far distant from the city.

! Or, “ illustriously.” ? Or, ' said to him.”

* Literally, “the nobleness of the God-loving and God-fearing race
of Christians,” |

* Comp. Matt, x. 23.

ἢ

86 THE MARTYRDOM OF POLYCARP.

There he stayed with a few [friends], engaged in nothing
else night and day than praying for all men, and for the
churches throughout the world, according to his usual cus-
tom. And while he was praying, a vision presented itself to
him three days before he was taken ; and, behold, the pillow

- under his head seemed to him on fire. Upon this, turning

to those that were with him, he said to them prophetically,
* [ must be burnt alive.”

Crap. vi.—Polycarp ts betrayed by a servant.

And when those who sought for him were at hand, he
departed to another dwelling, whither his pursuers imme-
diately came after him. And when they found him not,
they seized upon two youths [that were there], one of whom,
being subjected to torture, confessed. It was thus impossible
that he should continue hid, since those that betrayed him
were of his own household. The Irenarch! then (whose office
is the same as that of the Cleronomus?), by name Herod,
hastened to bring him into the stadium. ['This all happened]
that he might fulfil his special lot, being made a partaker of
Christ, and that they who betrayed him might undergo the
punishment of Judas himself.

Cuap. virr.— Polycarp is found by his pursuers.

His pursuers then, along with horsemen, and taking the
youth with them, went forth at supper-time on the day of
the preparation? with their usual weapons, as if going out
against a robber. And being come about evening [to the
place where he was], they found him lying down in the upper
room of? a certain little house, from which he might have
escaped into another place; but he refused, saying, * The

! It was the duty of the Irenarch to apprehend all seditious troublers
of the public peace.

3 Some think that those magistrates bore this name that were elected
by lot.

3 That is, on Friday. * Comp. Matt. xxvi. 55. 5 Qr, “" in.”

THE MARTYRDOM OF POLYCARP. 87

will of God! be done.”* 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? made to capture such a
venerable man *"* Immediately then, in that very hour, he
ordered that something to eat and drink should be set before
them, as much indeed as they cared for, while he besought
them to allow him an hour to pray without disturbance. And
on their giving him leave, he stood and prayed, being full of
the grace of God, so that he could not cease? 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.

Cuap. vii1.—Polycarp is brought into the city.

Now, as soon as he had ceased praying, having made
mention of all that had at any time come in contact with
him, both small and great, illustrious and obscure, as well as
the whole catholic church throughout the world, the time of
his departure having arrived, they set him upon an ass, and
conducted him into the city, the day being that of the great
Sabbath. And the Irenarch Herod, accompanied by his
father Nicetes (both riding in a chariot") 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 Cesar,’ and in sacrificing, with the
other ceremonies observed on such occasions, and so make
sure of safety?” But he at first gave them no answer; and
when they continued to urge him, he said, “I shall not do as

1 Some read, "" the Lord.”

3 Comp. Matt. vi. 10; Acts xxi. 14. | 5 Or, ** diligence."

* Jacobson reads, ‘‘ and [marvelling] that they had used so great
diligence to capture," etc.

δ Or, "' be silent.”

* Jacobeon deems these words an interpolation. .
7 Or, “ Crear is Lord,” all the Mss. having xvpsos instead of κύριε, as

usually Print.

88 THE MARTYRDOM OF POLYCARP.

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, insomuch that, in getting down
from the carriage, he dislocated his leg? [by the fall]. But
without being disturbed,* 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.

Cuap. 1x.—Polycarp refuses to revile Christ.

Now, as Polycarp was entering into the stadium, there
came to him a voice from heaven, saying, * Be strong, and
show thyself a man, O Polycarp!” No one saw who it was
that spoke to him; but those of our brethren who were
present heard the voice. And as he was brought forward,
the tumult became great when they heard that Polycarp was
taken. And when he came near, the proconsul asked him
whether he was Polycarp. On his confessing that he was,
[the proconsul] sought to persuade him to deny [Christ],
saying, * Have respect to thy old age," and other similar
things, according to their custom, [such as], * Swear by the
fortune of Csesar ; 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."? Then, the
proconsul urging him, and saying, “ Swear, and I will set
thee at liberty, reproach Christ ;” Polycarp declared, * Eighty
and six years have I served Him, and He never did me
any injury: how then can I blaspheme my King and my
Saviour ?”

1 Or, “" terrible. n

2 Or, ** cast him down" simply, the following words being, as above,
an interpolation.

8 Or, ‘‘ sprained his ankle.” 4 Or, '* not turning back.”

5 Referring the words to the heathen, and not to the Christians, as
was desired.

THE MARTYRDOM OF POLYCARP. 89

CHAP. x.—Polycarp confesses himself a Christian.

And when the proconsul yet again pressed him, and said,
4 Swear by the fortune of Cesar,” he answered, “ Since thou
art vainly urgent that, as thou sayest, I should swear by the
fortune of Cesar, 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! of Christianity
are, appoint me a day, and thou shalt hear them." The pro-
consul replied, * Persuade the people.” But Polycarp said,
“ To thee I have thought it right to offer an account [of my
faith]; for we are taught to give all due honour (which
entails no injury upon ourselves) to the powers and authori-
ties which are ordained of God. But as for these, I do not
deem them worthy of receiving any account from me."?

Cuap. x1.—JNo 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 ;*
and it is well for me to be changed from what is evil to, what
is righteous." But again the proconsul said to him, “I will
cause thee to be consumed by fire, seeing thou despisest the
wild beasts, if thou wilt not repent.” But Polycarp said,
“ Thou threatenest me with fire which burneth for an hour,
and after a little is extinguished, but art ignorant of the fire
of the coming judgment and of eternal punishment, reserved
for the ungodly. But why tarriest thou? Bring forth
what thou wilt.”

1 Or, '* an account of Christianity."

3 Comp. Rom. xiii. 1-7 ; Tit. iii. 1.

35 Or, '* of my making any defence to them."

4 Literally, ‘‘ repentance from things better to things worse is a change
impossible to us." :

5 That is, to leave this world for a better.

90 THE MARTYRDOM OF POLYCARP.

CHAP. x11.—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 Christians, and the overthrower of our gods, he who
has been teaching many not to sacrifice, or to worship the
gods. Speaking thus, they cried out, and besought Philip
the Asiarch? to let loose a lion upon Polycarp. But Philip
answered that it was not lawful for him to do so, seeing the
shows? of wild beasts were already finished. Then it seemed
good to them to cry out with one consent, that Polycarp
should be burnt alive. For thus it behoved the vision which
was revealed to him in regard to his pillow to be fulfilled,
when, seeing it on fire as he was praying, he turned about
and said prophetically to the faithful that were with him,
* [ must be burnt alive."

Cuap. x11.— The funeral pile is erected.

This, then, was carried into effect with greater speed than
it was spoken, the multitudes immediately gathering together
wood and fagots out of the shops and baths; the Jews
especially, according to custom, eagerly assisting them in it.
And when the funeral pile was ready, Polycarp, laying aside
all his garments, and loosing his girdle, sought also to take off
his sandals,—a thing he was not accustomed to do, inasmuch

! Some read, ** ungodliness," but the above seems preferable.

* The Asiarchs were those who superintended all arrangements con-
nected with the games in the several provinces.

5 Literally, ‘‘ the baiting of dogs.”

THE MARTYRDOM OF POLYCARP. 91

as every one of the faithful was always eager who should
first touch his skin. For, on account of his holy life,’ he
was, even before his martyrdom, adorned? with every kind of
good. Immediately then they surrounded him with those
substances which had been prepared for the funeral pile.
But when they were about also to fix him with nails, he
said, * Leave me as I am; for he that giveth me strength to
endure the fire, will also enable me, without your securing
me by nails, to remain without moving in the pile."

Caap. x1v.—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 received the knowledge of 'Thee, the God of angels
and powers, and of every creature, and of the whole race of
the righteous who live before thee, I give Thee thanks that
Thou hast counted me worthy of this day and this hour, that
I should have a part in the number of Thy martyrs, in the
cup? 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* and acceptable sacrifice, according as
Thou, the ever-truthful® God, hast fore-ordained, hast re-
vealed beforehand to me, and now hast fulfilled. Wherefore
also I praise Thee for all things, I bless Thee, I glorify
Thee, along with the everlasting and heavenly Jesus Christ,
Thy beloved Son, with whom, to Thee, and the Holy Ghost,
be glory both now and to all coming ages. Amen.”°

1 Literally, ‘‘ good behaviour.”

3 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. *

* Literally, * in a fat,” etc. ° Literally, **the not false and true God.”

* Eusebius (Hist, Eccl. iv. 15) has preserved a great portion of this

92 THE MARTYRDOM OF POLYCARP.

Cuap. xv.—Polycarp is not injured by the five.

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,! we,
to whom it was given to witness it, beheld a great miracle,
and have been preserved that we might report to others what
then took place. For the fire, shaping itself into the form
of an arch, like the sail of a ship when filled with the wind,
encompassed as by a circle the body of the martyr. And
he appeared within not like flesh which is burnt, but as bread
that is baked, or as gold and silver glowing in a furnace.
Moreover, we perceived such a sweet odour [coming from
the pile], as if frankincense or some such precious spices had
been smoking? there.

Caap. xvi.— 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,? and a great
quantity of blood, so that the fire was extinguished ; and all
the people wondered that there should be such a difference
between the unbelievers and the elect, of whom this most
admirable Polycarp was one, having in our own times been
an apostolic and prophetic teacher, and bishop of the catholic
church which is in Smyrna. For every word that went out of
his mouth either has been or shall yet be accomplished.

Martyrium, but in a text considerably differing from that we have fol-
lowed. Here, instead of ‘‘ and,” he has *' in the Holy Ghost."

! Literally, **a great flame shining forth."

? Literally, ** breathing.”

8 Eusebius omits all mention of the dove, and many have thought the
text to be here corrupt. It has been proposed to read ἐπ᾿ dpiorepe, '* on
the left hand side," instead of περιστερὸ, “a dove.”

THE MARTYRDOM OF POLYCARP. 93

CuapP. xvi1.—The Christians are refused Polycarp' s body.

But when the adversary of the race of the righteous, the
envious, malicious, and wicked one, perceived the impressive!
nature of his martyrdom, and [considered] the blameless life
he had led from the beginning, and how he was now crowned
with the wreath of immortality, having beyond dispute re-
ceived his reward, he did his utmost that not the least me-
morial of him should be taken away by us, although many
desired to do this, and to become possessors?* of his holy
flesh. For this end he suggested it to Nicetes, the father of
Herod and brother of Alce, to go and entreat the governor
not to give up his body to be buried, * lest," said he, * forsak-
ing Him that was crucified, they begin to worship this one."
This he said at the suggestion and urgent persuasion of the
Jews, who also watched us, as we sought to take him out of
the fire, being ignorant of this, that it is neither possible for us
ever to forsake Christ, who suffered for the salvation of such
as shall be saved throughout the whole world (the blameless
one for sinners*), nor to worship any other. For Him indeed,
as being the Son of God, we adore; but the martyrs, as
disciples and followers of the Lord, we worthily love on ac-
count of their extraordinary * affection towards their own
King and Master, of whom may we also be made com-
panions? and fellow-disciples !

CHAP. xviII.— The body of Polycarp is burned.

The centurion then, seeing the strife excited by the Jews,
placed the body? in the midst of the fire, and consumed it.

Accordingly, we afterwards took up his bones, as being more

1 Literally, ** greatness.”

2 The Greek, literally translated, is, ‘and to have fellowship with his
holy flesh."

* This clauso i; omitted by Eusebius: it was probably interpolated by
some transcribe, who had iu his mind 1 Pet. iii. 18.
ya eurpassable.” $ Literally, '' fellow-partakers.”

4 Literal]
* Or "lp,

94 THE MARTYRDOM OF POLYCARP.

precious than the most exquisite jewels, and more purified’
than gold, and deposited them in a fitting place, whither,
being gathered together, as opportunity is allowed us, with
joy and rejoicing, the Lord shall grant us to celebrate the
anniversary* of his martyrdom, both in memory of those
who have already finished their course,? and for the exercis-
ing and preparation of those yet to walk in their steps.

CHAP. XIX.— Praise of the martyr Polycarp.

This, then, is the account of the blessed Polycarp, who,
being the twelfth that was martyred in Smyrna (reckoning
those also of Philadelphia), yet occupies a place of his own*
in the memory of all men, insomuch that he is everywhere
spoken of by the heathen themselves. He was not merely
an ilustrious teacher, but also a pre-eminent martyr, whose
martyrdom all desire to imitate, as having been altogether
consistent with the gospel of Christ. For, having through
patience overcome the unjust governor, and thus acquired
the crown of immortality, he now, with the apostles and all
the righteous [in heaven], rejoicingly glorifies God, even the
Father, and blesses our Lord Jesus Christ, the Saviour of
our souls, the Governor of our bodies, and the Shepherd of
the catholic church throughout the world.*

Cap. Xx.— This epistle is to be transmitted to the brethren.

. Since, then, ye requested that we would at large make you
acquainted with what really took place, we have for the
present sent you this summary account through our brother
Marcus. When, therefore, ye have yourselves read this
epistle,? be pleased to send it to the brethren at a greater

1 Or, *' more tried." ? Literally, **the birth-day."

3 Literally, ‘‘ been athletes.” 4 Literally, ‘‘ is alone remembered.”

5 Several additions are here made. One Ms. has, ** and the all-holy
and life-giving Spirit;" while the old Latin version reads, ‘and the
Holy Spirit, by whom we know all things."

6 Literally, ‘‘ having learned these things.”

THE MARTYRDOM OF POLYCARP. 95

distance, that they also may glorify the Lord, who makes
such choice of His own servants. To Him who is able to
bring us all by His grace and goodness! 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.

Crap. xxr.— The date of the martyrdom.

Now, the blessed Polycarp suffered martyrdom on the
second day of the month Xanthicus just begun,” the seventh
day before the Calends of May, on the great Sabbath, at the
eighth hour? He was taken by Herod, Philip the Trallian
being high priest, Statius Quadratus being proconsul, but
Jesus Christ being King for ever, to whom be glory, honour,
majesty, and an everlasting throne, from generation to gene-
ration. Amen.

Cnar. xx11.—Salutation.

We wish you, brethren, all happiness, while you walk
according to the doctrine of the gospel of Jesus Christ;
with whom be glory to God the Father and the Holy Spirit,
for the salvation of His holy elect, after whose example? the
blessed Polycarp suffered, following in whose steps may we
too be found in the kingdom of Jesus Christ !

” Literally, “ gift.”

3 The translation is here very doubtful. Wake renders the words pvo;
ἱσταμένου, ** of the present month.”

8 Great obscurity hangs over the chronology here indicated. Accord-
ing to Usher, the Smyrnzans began the month Xanthicus on the 25th
of March. But the seventh day before the Calends of May is the 25th
of April. Some, therefore, read ᾿Ασριλλίων instead of Μαΐων. The
great Sabbath is that before the passover. The ‘eighth hour" may
correspond either to our 8 A.M. or 2 P.M.

* Called before (chap. xii.) Asiarch.

5 Literally, ** according as.”

96 THE MARTYRDOM OF POLYCARP.

These things! Caius transcribed from the copy of Irenzus
(who was ἃ disciple of Polycarp), having himself been inti-
mate with Irenzus. And I Socrates transcribed them at
Corinth from the copy of Caius. Grace be with you all.

And I again, Pionius, wrote them from the previously
written copy, having carefully searched into them, and the
blessed Polycarp having manifested them to me through a
revelation, even as I shall show in what follows. I have
collected these things, when they had almost faded away
through the lapse of time, that the Lord Jesus Christ may
also gather me along with His elect into His heavenly king-
dom, to whom, with the Father and the Holy Spirit, be glory
for ever and ever. Amen.

! What follows is, of course, no part of the original epistle.

THE EPISTLE OF BARNABAS.

VOL. 1. G

INTRODUCTORY NOTICE.

following epistle. The writer's name is Barnabas,
but scarcely any scholars now ascribe it to the
ilustrious friend and companion of St Paul.
External and internal evidence here come into direct collision.
The ancient writers who refer to this epistle unanimously
attribute it to Barnabas the Levite, of Cyprus, who held
such an honourable place in the infant church. Clement of
Alexandria does so again and again (Strom. ii. 6, ii. 7, etc.).
Origen describes it as “a catholic epistle" (Cont. Cels. i. 63),
and seems to rank it among the sacred Scriptures (Comm.
in Rom. i. 24). Other statements have been quoted from
the fathers, to show that they held this to be an authentic
production of the apostolic Barnabas; and certainly no other
name is ever hinted at in Christian antiquity as that of the
writer. But notwithstanding this, the internal evidence is
now generally regarded as conclusive against this opinion.
On perusing the epistle, the reader will be in circumstances
to judge of this matter for himself. He will be led to con-
sider whether the spirit and tone of the writing, as so decidedly
opposed to all respect for Judaism—the numerous inaccu-
racies which it contains with respect to Mosaic enactments
and observances—the absurd and trifling interpretations of
Scripture which it suggests—and the many silly vaunts of
superior knowledge in which its writer indulges—can pos-
sibly comport with its ascription to the fellow-labourer of
St Paul. Wen it is remembered that no one ascribes the
epistle to t e apostolic Barnabas till the times of Clement of

100 INTRODUCTORY NOTICE.

Alexandria, and that it is ranked by Eusebius among the
4 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. lt was clearly written after the destruction of
Jerusalem, since reference is made to that event (chap. xvi.),
but how long after is matter of much dispute. The general
opinion is, that its date is not later than the middle of the
second century, and that it cannot be placed earlier than some
twenty or thirty years before. In point of style, both as
respects thought and expression, a very low place must be
assigned it. We know nothing certain of the region in
which the author lived, or where the first readers were to
be found. ‘The intention of the writer, as he himself states
(chap. i.), was “to perfect the knowledge” of those to whom
he wrote. Hilgenfeld, who has devoted much attention to
this epistle, holds that *it was written at the close of the
first century by a Gentile Christian of the school οἵ Alex-
andria, with the view of winning back, or guarding from a
Judaic form of Christianity, those Christians belonging to the
same class as himself."

Until the recent discovery of the Codex Sinaiticus by
Tischendorf, the first four and a half chapters were known
only in an ancient Latin version. The whole Greek text is
now happily recovered, though it is in many places very
corrupt. We have compared its readings throughout, and
noted the principal variations from the text represented in our
version. We have also made frequent reference to the text
adopted by Hilgenfeld in his recent edition of the epistle
(Lipsize, T. O. Weigel, 1866).

THE EPISTLE OF BARNABAS?

CHAP. 1.—After the salutation, the writer declares that he

would communicate to his brethren something of that
which he had himself received.

L hail, ye sons and daughters, in the name of our
Lord? Jesus Christ, who loved us in peace.
Seeing that the divine fruits? 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‘ 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* of love. Your greatly desired
appearance has thus filled me with astonishment over you.
I am therefore persuaded of this, and fully convinced in my
own mind, that since I began to speak among you I under-

1 The Codex Sinaiticus has simply ‘‘ Epistle of Barnabas" for title ;
Dressel gives, ** Epistle of Barnabas the Apostle,” from the Vatican Ms. of
the Latin text.

3 The Cod. Sin. has simply, ‘‘ the Lord."

3 Literally, ‘‘the judgments of God being great and rich towards
you;” but, as Hefele remarks, δικαίωροα 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 confirmed 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.

102 THE EPISTLE OF BARNABAS.

stand many things, because the Lord hath accompanied me
in the way of righteousness. I am also on this account bound!
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? Considering
this, therefore, that if I should take the trouble to communi-
cate to you some portion of what I have myself received, it
will prove to me a sufficient reward that I minister to such
spirits, I have hastened briefly to write unto you, in order
that, along with your faith, ye might have perfect knowledge.
The doctrines of the Lord, then, are three :? the hope of life,
the beginning and the completion of it. For the Lord hath
made known to us by the prophets both the things which are
past and present, giving us also the first-fruits of the know-
ledge* 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? 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.

Cuap. 11.—The Jewish sacrifices are now abolished.

Since, therefore, the days are evil, and Satan’ possesses
the power of this world, we ought to give heed to ourselves,

1 The Latin text is here quite different, and seems evidently corrupt.
We have followed the Cod. Sin., as does Hilgenfeld.

2 Literally, ‘‘in the hope of His life.”

8 The Greek is here totally unintelligible: it seems impossible either
to punctuate or construe it. We may attempt to represent it as follows:
* The doctrines of the Lord, then, are three: Life, Faith, and Hope, our
beginning and end; and Righteousness, the beginning and the end of
judgment; Love and Joy and the Testimony of gladness for works of
righteousness.” We have followed the ancient Latin text, which Hilgen-
feld also adopta, though Weitzücker and others prefer the Greek.

* Instead of ** knowledge” (γνώσεως), Cod. Sin. has ** taste" (γεύσεως).

5 Literally, ** we ought more richly and loftily to approach His fear."

9 Instead of “ ἰο Him with fear," the reading of Cod. Sin., the Latin
has, '* to His altar," which Hilgenfeld adopte.

7 The Latin text is literally, ‘‘ the adversary ;" the Greek has, ‘‘ and

THE EPISTLE OF BARNABAS. 108

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. For He hath revealed to us by all the prophets that
He needs neither sacrifices, nor burnt-offerings, nor oblations,
saying thus, * What is the multitude of your sacrifices unto
me, saith the Lord? I am full of burnt-offerings, and desire
not the fat of lambs, and the blood of bulls and goats, not
when ye come to appear before me: for who hath required
these things at your hands? ‘Tread no more my courts, not
though ye bring with you fine flour. Incense is a vain
abomination unto me, and your new moons and sabbaths I
cannot endure."? 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? And
again He says to them, “ Did I command your fathers, when
they went out from the land of Egypt, to offer unto me burnt-
offerings and sacrifices? But this rather 1 commanded them,
Let no one of you cherish any evil in his heart against his
neighbour, and love not an oath of falsehood.”* We ought
therefore, being possessed of understanding, to perceive the
gracious intention of our Father; for He speaks to us,
desirous that we, not® 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

he that worketh posseaseth power ;” Hilgenfeld reads, “‘he that worketh
against,” the idea expressed above being intended.

1 Or, ** while these things continue, those which respect the Lord re-
joice in purity along with them— Wisdom," eto.

3 Isa. i. 11—14, from the Sept., as is the case throughout. We have
given the quotation as it stands in Cod. Sin.

5 Thus in the Latin. The Greek reads, '*might not have a man-made
oblation.” The Latin text seems preferable, implying that, instead of
the outward sacrifices of the law, there is now required a dedication of
man himself. Hilgenfeld follows the Greek.

4 Jor. vii, 22 ; Zoch. viii. 17.

104 THE EPISTLE OF BARNABAS.

sweet savour to the Lord is a heart that glorifieth Him that
made it.” We ought therefore, brethren, carefully to in-
quire concerning our salvation, lest the wicked one, having
made his entrance by deceit, should hurl? us forth from our
[true] life.

Cua». 111.—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 ἢ 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."?
To us He saith, * Behold, this is the fast that I have chosen,
saith the Lord, not that ἃ man should humble his soul, but
that he should loose every band of iniquity, untie the fasten-
ings of harsh agreements, restore to liberty them that are
bruised, tear in pieces every unjust engagement, feed the
hungry with thy bread, clothe the naked when thou seest
him, bring the homeless into thy house, not despise the
humble if thou behold him, and not [turn away] from the
members of thine own family. Then shall thy dawn break
forth, and thy healing shall quickly spring up, and righteous-
ness shall go forth before thee, and the glory of God shall
encompass thee; and then thou shalt call, and God shall hear
thee; whilst thou art yet speaking, He shall say, Behold, I
am with thee; if thou take away from thee the chain
[binding others] and the stretching forth of the hands* [to
swear falsely], and words of murmuring, and give cheerfully
thy bread to the hungry, and show compassion to the soul

1 Ps. li. 19. There is nothing in Scripture corresponding to the last
clause.

3 Literally, **sling us out.” δ Ioa. lviii. 4, 5.

‘The original here is χειροτονίαν, from the LXX. Hefcle remarks,
that it may refer to the stretching forth of the hands, either to swear
falsely, or to mock and insult one's neighbour.

THE EPISTLE OF BARNABAS. 105

that has been humbled.” ΤῸ this end, therefore, brethren,
He is long-suffering, foreseeing how the people whom He has
prepared sball with guilelessness believe in His Beloved. For
He revealed all these things to us beforehand, that we should
not rush forward as rash acceptors of their laws."

Cua. 1v.—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 become like them. The final stumbling-block (or
source of danger) approaches, concerning which it is written,
as Enoch* 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.”* In like manner Daniel says con-
cerning the same, “ And I beheld the fourth beast, wicked
and powerful, and more savage than all the beasts of the
earth, and how from it sprang up ten horns, and out of them
a little budding horn, and how it subdued under one three of
the great horns.”* Ye ought therefore to understand. And

2 Tea. lviii. 6-10.

3 The Greek is here unintelligible: the Latin has, “ that we should
not rush on, as if proselytes to their law.”

3 Or it might be rendered, ‘ things present.” Cotelerius reads, “ de
his instantibus."

4 The Latin reads ‘‘ Daniel” instead of ‘ Enoch ;” comp. Dan. ix.
24-27.

5 Dan. vii. 24, very loosely quoted.

106 THE EPISTLE OF BARNABAS.

this also I further beg of you, as being one of you, and loving
you both individually and collectively more than my own
soul, to take heed now to yourselves, and not to be like some,
adding largely to your sins, and saying, * The covenant is
both theirs and ours"! But they thus finally lost it, after
Moses had already received it. For the Scripture saith,
* And Moses was fasting in the mount forty days and forty
nights, and received the covenant from the Lord, tables of
stone written with the finger of the hand of the Lord ;"? but
turning away to idols, tbey lost it. For the Lord speaks thus
to Moses: * Moses, go down quickly; for the people whom
thou hast brought out of the land of Egypt have trans-
gressed.”* 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.* Now, being desirous to write many things
to you, not as your teacher, but as becometh one who loves
you, I have taken care not to fail to write to you from what
I myself possess, with a view to your purification) We take
earnest? 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’ may find
no means of entrance, let us flee from every vanity, let us

1 We here follow the Latin text in preference to the Greek, which
reads merely, ὁ 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.

3 Ex. xxxi. 18, xxxiv. 28. $ Ex. xxxii. 7; Deut. ix. 12.

* Literally,'*' in hope of His faith."

5 The Greek is here incorrect and unintelligible; and as the Latin
omits the clause, our translation is merely conjectural. Hilgenfeld’s
text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be trans-
lated: ‘‘ but as it is becoming in one who loves you not to fail in giving
you what we have, I, though the very offscouring of you, have been
eager to write to you."

6 So the Cod. Sin. Hilgenfeld reads, with the Latin, ‘ let us take.”

7 The Latin here departe entirely from the Greek text, and quotes as a
saying of '*the Son of God" the following precept, nowhere to be found

THE EPISTLE OF BARNABAS. 107

utterly hate the works of the way of wickedness. Do not,
by retiring apart, live a solitary life, as if you were already
[fully] justified; but coming together in one place, make
common inquiry concerning what tends to your general
welfare. For the Scripture saith, “ Woe to them who are
wise to themselves, and prudent in their own sight!”? Let
us be spiritually-minded : let us be a perfect temple to God.
As much as in us lies, let us meditate upon the fear of God,
and let us keep His commandments, that we may rejoice in
His ordinances. The Lord will judge the world without
respect of persons. Each will receive as he has done: if he
is righteous, his righteousness will precede him; if he is
wicked, the reward of wickedness is before him. Take heed,
lest resting at our ease, as those who are the called [of God],
we should fall asleep in our sins, and the wicked prince,
acquiring power over us, should thrust us away from the
kingdom of the Lord. And all the more attend to this, my
brethren, when ye reflect and behold, that after so great signs
and wonders were wrought in Israel, they were thus [at
length] abandoned. Let us beware lest we be found [ful-
filling that saying], as it is written, “ Many are called, but Ἢ
few are chosen."?

Cuar. v.—The new covenant, founded on the sufferings of
Christ, tends to our salvation, but to the Jews’ destruction.

For to this end the Lord endured to deliver up His flesh
to corruption, that we might be sanctified through the re-
mission of sins, which is effected by His blood of sprinkling.
For it is written concerning Him, partly with reference to
Israel, and partly to us; and [the Scripture] saith thus:

in the New Testament: ‘Let us resist all iniquity, and hold it in hatred."
Hilgenfeld joins this clause to the former sentence. .

1 s. v. 21.

3 An exact quotation from Matt. xx. 16 or xxii. 14. It is worthy of
notice that this is the first example in the writings of the Fathers of a
citation from any book of the New Testament, preceded by the autho-
ritative formula, “it is written.” 4; 25, Riu tere io weed
Cert Mow. LI eL γα ne» Je um
Ie DO Mtn arl, = Gee pd fg "
pL ERA Lop uUo Coe
“σιν. 1,6, turk ot ad Ceo nme

108 THE EPISTLE OF BARNABAS.

* He was wounded for our transgressions, and bruised for
our iniquities: with His stripes we are healed. He was
brought as a sheep to the slaughter, and as a lamb which is
dumb before its shearer.” Therefore we ought to be deeply
grateful to the Lord, because He has both made known to us
things that are past, and hath given us wisdom concerning
things present, and hath not left us without understanding
in regard to things which are to come. Now, the Scripture
saith, “Not unjustly are nets spread out for birds.”? This
means that the man perishes justly, who, having a knowledge
of the way of righteousness, rushes off into the way of
darkness. And further, my brethren: if the Lord endured
to suffer for our soul, He being Lord of all the world, to
whom God said at the foundation of the world, “ Let us
make man after our image, and after our likeness,"? un-
derstand how it was that He endured to suffer at the hand
of men. The prophets, having obtained grace from Him,
prophesied concerning Him. And He (since it behoved Him
to appear in flesh), that He might abolish death, and reveal
the resurrection from the dead, endured {what and as He
did], in order that He might fulfil the promise made unto the
fathers, and by preparing a new people for Himself, might
show, while He dwelt on earth, that He, when He has raised
mankind, will also judge them. Moreover, teaching Israel,
and doing so great miracles and signs, He preached [the
truth] to him, and greatly loved him. But when He chose
His own apostles who were to preach His gospel, [He did so
from among those] who were sinners above all sin, that He
might show He came “ not to call the righteous, but sinners
to repentance.”* 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?* Since looking upon
the sun which is to cease to exist, and is the work of His hands,

1 Iga, liii. 5, 7.
2 Prov. i. 17, from the LX X., which has mistaken the meaning.
3 Gen. i. 26. 4 Matt. ix. 18; Mark ii. 17 ; Luke v. 82.

5 The Cod. Sin. reads, ** neither would men have been saved by seeing
Him.”

THE EPISTLE OF BARNABAS. 109

their eyes are not able to bear his rays. The Son of God
therefore came in the flesh with this view, that He might
bring to a head the sum of their sins who had persecuted
His prophets’ to the death. For this purpose, then, He
endured. For God saith, * The stroke of his flesh is from
them ;"* and* “when I shall smite the Shepherd, then the
sheep of the flock shall be scattered.”* 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, fasten my flesh with nails; for the
assemblies of the wicked have risen up against me.”* And
again he says, “ Behold, I have given my back to scourges,
and my cheeks to strokes, and I have set my countenance as
8 firm rock"?

Cnar. vi.— The sufferings of Christ, and the new covenant, were
announced by the prophets.

When, therefore, He has fulfilled the commandment, what
saith He? “Who is he that will contend with me? let
him oppose me: or who is he that will enter into judgment
with me? let him draw near to the servant of the Lord."*
“ Woe unto you, for ye shall all wax old, like a garment, and
the moth shall eat you up.”® And again the prophet says,
“Since” as a mighty stone He is laid for crushing, behold I
cast down for the foundations of Zion a stone, precious, elect,
a corner-stone, honourable.” Next, what says He? “ And
he who shall trust” in it shall live for ever.” Is our hope,

1 Cod. Sin. has, “their prophets,” but the corrector has changed it as
above.
A very loose reference to Isa. liii. 8.
3 Cod. Sin. omite "and," and reads, "when they smite their own
shepherd, then the sheep of the pasture shall be scattered and fail.”
* Zech. xiii, 7. * Cod. Sin. inserts “and.”
* Theso are inaccurate and confused quotations from Ps. xxii. 21, 17,
and cxix 129,
TIL g 7, 8 Ia. 18. * Tea. 1.9.
% The Latin omits “ since,” but it is found in all the Greek uss,
3 oig jas tt boliove.” Isa, vill. 14, xxviii. 16.

110 THE EPISTLE OF BARNABAS.

then, upon a stone? Far from it. But [the language is
used] inasmuch as He laid his flesh [as a foundation] with
power; for He says, “And He placed me as a firm rock."!
And the prophet says again, * The stone which the builders
rejected, the same has become the head of the corner.”* And
again he says, *'This is the great and wonderful day which
the Lord hath made"? I write the more simply unto you,
that ye may understand. I am the offscouring of your love.
What, then, again saysthe prophet? “The assembly of the
wicked surrounded me; they encompassed me as bees do a
honeycomb,” * and * upon my garment they cast lots.”* Since,
therefore, He was about to be manifested and to suffer in the
flesh, His suffering was foreshown. For the prophet speaks
against Israel, * Woe to their soul, because they have coun-
selled an evil counsel against themselves,’ saying, Let us
bind the just one, because he is displeasing to us."* And
Moses also says to them,’ * 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.”’° What, then, says
Knowledge?" Learn: “Trust,” she says, “in Him who is
to be manifested to you in the flesh—that is, Jesus.” For
man is earth in a suffering state, for the formation of Adam
was from the face of the earth. What, then, meaneth this:
“into the good land, a land flowing with milk and honey?”
Blessed be our Lord, who has placed in us wisdom and
understanding of secret things. For the prophet says, “ Who
shall understand the parable of the Lord, except him who is

1 Tsa. 1. 7. 2 Ps. cxviii. 22.
-8 Ps. cxviii. 24.
4 Comp. 1 Cor. iv. 19. The meaning is, ‘‘ My love to you is 80 great,
that I am ready to be or to do all things for you."
5 Ps. xxii. 17, cxviii. 12. 6 Ps. xxii. 19. 7 Isa. iii. 9.
8 Wisd. ii. 12. This apocryphal book is thus quoted as Scripture, and
intertwined with it.
9 Cod. Sin. reads, ** What says the other prophet Moses unto them ?”
10 Ex, xxxiii. 1; Lev. xx. 24.
11 The original word is ** Gnosis,” the knowledge peculiar to advanced
Christians, by which they understand the mysteries of Scripture.

THE EPISTLE OF BARNABAS. 111

wise and prudent, and who loves his Lord?”! Since, there-
fore, having renewed us by the remission of our sins, He
hath made us after another pattern, [it is His purpose] that
we should possess the soul of children, inasmuch as He has
created us anew by His Spirit) 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.”* And the Lord said, on
beholding the fair creature* man, * Increase, and multiply,
and replenish the earth." These things [were spoken] to
the Son. Again, I will show thee how, in respect to us? He
has accomplished a second fashioning in these last days. The
Lord says, “Behold, I will make’ the last like the first."* In
reference to this, then, the prophet proclaimed, “Enter ye
into the land flowing with milk and honey, and have dominion
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,"!? because He" was to be mani-
fested in flesh, and to sojourn among us. For, my brethren,
the habitation of our heart is a holy temple to the Lord. For
again saith the Lord, “ And wherewith shall I appear before
the Lord my God, and be glorified?” He says,!* “I will

1 Not found in Scripture. Comp. Isa. xl. 18; Prov. i. 6. Hilgenfeld,
however, changes the usual punctuation, which places a colon after pro-
phet, and reads, ‘For the prophet speaketh the parable of the Lord.
‘Who shall understand,” etc,

3 The Greek is bere very elliptical and obscure : ‘ His Spirit” is inserted

above, from the Latin.
3 Gen. i. 26. * Cod. Sin. has “ our fair formation."
5 Gen. i. 28. . * Cod. Sin. inserta, ‘‘ the Lord says.”

τ Cod. Bin, has '* I make."
* Not in Scripture, but comp. Matt, χα. 16, and 2 Cor. v. 17.
* Ex. xuijj 3, 10 Erek. xi. 19, xxxvi. 26.
Ὁ, δὰ fa inert Himself ;" comp. Jolin i. 14.

By ii 93 Comp. Ps. zlii. 2.
mG ita igo mye’

112 THE EPISTLE OF BARNABAS.

confess to thee in the church in the midst! of my brethren ;
and I will praise thee in the midst of the assembly of the
saints.”? 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,’ * Let them increase, and rule over the
fishes.”* Who then is able to govern the beasts, or the fishes,
or the fowls of heaven? For we ought to perceive that to
govern implies authority, so that one should command and
rule. If, therefore, this does not exist at present, yet still
He has promised it to us. When? When we ourselves
also have been made perfect [so as] to become heirs of the
covenant of the Lord.*

CHAP. vil.—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?
gave previous indications of this. His commandment having
been written, the Lord enjoined, that whosoever did not keep
the fast should be put to death, because He also Himself was

1 Cod. Sin. omits ** in the midst."

3 Ps. xxii. 23; Heb. ii. 12. |

3 Cod. Sin. has, ** But we said above." 4 Gen. i. 28.

5 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.

* Cod. Sin. reads “temple,” which is adopted by Hilgenfeld,

THE EPISTLE OF BARNABAS. 118

to offer in sacrifice for our sins the vessel of the Spirit, in
order that the type established in Isaac when he was offered
upon the altar might be fully accomplished. What, then,
says He in the prophet? “And let them eat of the goat
which is offered, with fasting, for all their sins! Attend
carefully : * And let all the priests alone eat the inwards, un-
washed with vinegar.” Wherefore? Because to me, who
am to offer my flesh for the sins of my new people, ye are
to give gall with vinegar to drink: eat ye alone, while the
people fast and mourn in sackcloth and ashes. [These things
were done] that He might show that it was necessary for
Him to suffer for them.? How,’ then, ran the command-
ment? Give your attention. Take two goats of goodly
aspect, and similar to each other, and offer them. And let
the priest take one as a burnt-offering for sins* And what
should they do with the other? * Accursed,” says He, “is
the one.” Mark how the type of Jesus’ 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,® of
which also we are accustomed to eat the fruits’ when we find
them in the field. Of this? kind of shrub alone the fruits
are sweet. Why then, again, is this? Give good heed.
[You see] “one upon the altar, and the other accursed ;”

1 Not to be found in Scripture, as is the case also with what follows.
Hefele remarks, that ‘‘ certain false traditions respecting the Jewish rites
seem to have prevailed among the Christians of the second century, of
which Barnabas here adopts some, as do Justin (Dial. c. Try. 40) and
Tertullian (adv. Jud. 14; adv. Marc. iii. 7).”

* Cod. Sin. has “" by them.”

3 Cod. Sin. reads, ‘‘ what commanded He?”

4 Cod. Sin. reads, ‘‘ one as a burnt-offering, and one for sins."

5 Cod. Sin. reads, ‘‘type of God," but it has been corrected to ‘‘ Jesus.”

6 In Cod. Sin. we find " Rachel.” The orthography is doubtful, but
there is little question that a kind of bramble-bush is intended.

7 Thus the Latin interprets ; others render ** shoots.”

* Cod. Sin. has ‘ thus " instead of ‘ this.”

VOL. 1. R

114 THE EPISTLE OF BARNABAS.

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" He who'then declared
Himself to be the Son of God. For how like is He to Him !?
With a view to this, [He required] the goats to be of goodly
aspect, and similar, that, when they see Him then coming,
they may be amazed by the likeness of the goat. Behold,
then,® the type of Jesus who was to suffer. But why is it
that they place the wool in the midst of thorns? It is a
type of Jesus set before the view of the church. [They*
place the wool among thorns], that any one who wishes to
bear it away may find it necessary to suffer much, because
the thorn is formidable, and thus obtain it only as the result
of suffering. Thus also, says He, “Those who wish to behold
me, and lay hold of my kingdom, must through tribulation
and suffering obtain me."?

Cuap. viu.— The red heifer a type of Christ.

Now what do you suppose this to be a type of, that a com-
mand was given to Israel, that men of the greatest wicked-
ness* 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’ 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

1 Literally, ** was.”

2 The text is here in great confusion, though the meaning is plain.
Dressel reads, ** For how are they alike, and why [does He enjoin] that
the goats should be good and alike?” The Cod. Sin. reads, ** How is
He like Him? For this that,” etc.

3 Cod. Sin. here inserts ‘‘ the goat."

4 Cod. Sin. reads, ‘‘ for as he who... . 80, says he,” etc.

5 Comp. Acts xiv. 22.

_ * Cod. Sin. has '* upon sticks,” and adds, ‘‘ Behold again the type of
the cross, both the scarlet wool and the hyssop,”—adopted by Hilgenfeld.

THE EPISTLE OF BARNABAS. 115

He speaks to you with simplicity. The calf! is Jesus: the
sinful men offering it are those who led Him to the slaughter.
But now the men are no longer guilty, are no longer regarded
as sinners.’ And the boys that sprinkle are those that have
proclaimed to us the remission of sins and purification of
heart. To these He gave authority to preach the gospel,
being twelve in number, corresponding to the twelve tribes?
of Israel. But why are there three boys that sprinkle? To
correspond‘ to Abraham, and Isaac, and Jacob, because these
were great with God. And why was the wool [placed] upon
the wood? Because by wood Jesus holds His kingdom, so
that [through the cross] those believing on Him shall live
for ever. But why was hyssop joined with the wool? Be-
cause in His kingdom the days will be evil and polluted in
which we shall be saved, [and] because he who suffers in
body is cured through the cleansing? efficacy of hyssop. And
on this account the things which stand thus are clear to us,
but obscure to them, because they did not hear the voice of
the Lord.

Cuap. 1x.—The spiritual meaning of circumcision.

He speaks moreover concerning our ears, how He hath
circumcised both them and our heart. The Lord saith in the
prophet, “In the hearing of the ear they obeyed me."* 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."? And again
He says, “ Hear, O Israel, for these things saith the Lord
thy God.”*® And once more the Spirit of the Lord proclaims,
« Who is he that wishes to live for ever? By hearing let

1 Cod. Sin. has, "the law is Christ Jesus,” corrected to the above.

2 The Greek text is, ** then no longer [sinful] men, no longer the glory
of sinners," which Dressel defends and Hilgenfeld adopte, but which is
gurely corrupt.

> Literally, ‘‘ in witness of the tribes.” 4 * In witness of.”

5 Thus the sense seems to require, and thus Dressel translates, though
it is difficult to extract such a meaning from the Greek text.

9 Ps. xviii. 44. ‘Isa. xxxiii. 19. — 9 Jer.iv.4. 9° Jer. vii. 2.

—

116 THE EPISTLE OF BARNABAS.

him hear the voice of my servant"! And again He saith,
* Hear, O heaven, and give ear, O earth, for God? hath
spoken."? These are in proof. And again He saith, “ Hear
the word of the Lord, ye rulers of this people.^? And again
He saith, * Hear, ye children, the voice of one crying in the
wilderness."* Therefore He hath circumcised our ears, that
we might hear His word and believe, for the circumcision in
which they trusted is abolished.’ For He declared that cir-
cumcision was not of the flesh, but they transgressed because
an evil angel deluded them.* He saith to them, “These
things saith the Lord your God”—(here® I find a new" com-
mandment)— Sow not among tliorns, but circumcise your
selves to the Lord"! And why speaks He thus: “ Circum-
cise the stubbornness of your heart, and harden not your
neck?” And again: “Behold, saith the Lord, all the
nations are uncircumcised” in the flesh, but this people are
uncircumcised in heart."* 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 thea
also within the bond of His covenant?” Yea, the Egyptians
also practise circumcision. Learn then, my children, con-

1 Pg, xxxiv. 11-13. The first clause of this sentence is wanting in
Cod. Sin.

* Cod. Sin. has ‘‘ Lord.” 3 Isa. i. 2.

4In proof of the spiritual meaning of circumcision; but Hilgenfeld
joins the words to the preceding sentence.

5 Isa. i. 10. .

6 Cod. Sin. reads, ‘‘ it is the voice,” corrected, however, as above.

? Cod. Sin. has, ‘‘ that we might hear the word, and not only believe,"
plainly a corrupt text.

8 Cod. Sin., at first hand, has ** slew them,” but is corrected as above.

9 The meaning is here very obscure, but the above rendering and
punctuation seem preferable to any other.

10 Cod. Sin., with several other MSS., leaves out *' new."

11 Jer. iv. 3. Cod. Sin. has ** God" instead of ‘‘ Lord.”

1? Deut. x. 16.

13 This contrast seems to be marked in the original. Cod. Sin. has,
‘* Behold, receive again."

14 Jer. ix. 25, 26.

15 Dressel and Hilgenfeld read, ** their covenant," as does Cod. Sin. ; we
have followed Hefele.

THE EPISTLE OF BARNABAS. 117

cerning all things richly,! that Abraham, the first who enjoined
circumcision, looking forward in spirit to Jesus, practised
that rite, having received the mysteries? of the three letters.
For [the Scripture] saith, * And Abraham circumcised ten,
and eight, and three hundred men of his household"? What,
then, was the knowledge given to him in this? Learn the
eighteen first, and then the three hundred. The ten and
the eight are thus denoted—Ten by I, and Eight by H.°
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’ gift of
His doctrine. No one has been admitted by me to a more
excellent piece of knowledge? than this, but I know that ye
are worthy.

CHAP. X.— Spiritual significance of the precepts of Moses
respecting different kinds of food.

Now, wherefore did Moses say, “Thou shalt not eat the
swine, nor the eagle, nor the hawk, nor the raven, nor any
fish which is not possessed of scales?"? He embraced three
doctrines in his mind [in doing so]. Moreover, the Lord
saith to them in Deuteronomy, “ And I will establish my

1 Cod. Sin. has "' children of love,” omitting ''richly," and inserting
it before ** looking forward."

? Literally, ‘‘ doctrines.”

8. Not found in Scripture; but comp. Gen. xvii. 26, 27, xiv. 14.

4 Cod. Sin. inserts, ‘‘ and then making a pause."

5 This sentence is altogether omitted by inadvertence in Cod. Sin.

9 Some ass. here read, ‘‘and further:” the above is the reading in
Cod. Sin., and is also that of Hefele.

' This is rendered in the Latin, ‘‘the more profound gift,” referring, as
it does, to the Gnosis of the initiated. The same word is used in chap. i

5 Literally, ‘‘ has learned a more germane (or genuine) word from me,’
being an idle vaunt on account of the ingenuity in interpreting Scrip-
ture he has just displayed.

? Cod. Sin. has '* portion," corrected, however, as above. See Lev. xi.
and Deut. xiv.

118 THE EPISTLE OF BARNABAS.

ordinances among this people."! Is there then not a com-
mand of God that they should not eat [these things]? There
is, but Moses spoke with a spiritual reference? For this
reason he named the swine, as much as to say, * Thou shalt
not join thyself to men who resemble swine." For when they
live in pleasure, they forget their Lord ; but when they come
to want, they acknowledge the Lord. And [in like manner]
the swine, when it has eaten, does not recognise its master ;
but when hungry it cries out, and on receiving food is quiet
again. “Neither shalt thou eat,” says, he, “the eagle, nor
the hawk, nor the kite, nor the raven.” ‘Thou shalt not
join thyself," he means, *to such men as know not how to
procure food for themselves by labour and sweat, but seize
on that of others in their iniquity, and although wearing an
aspect of simplicity, are on the watch to plunder others."?
So these birds, while they sit idle, inquire how they may de-
vour the flesh of others, proving themselves pests [to all] by
their wickedness. ‘And thou shalt not eat," he says, “the
lamprey, or the polypus, or the cuttle-fish.” He means,
“Thou shalt not join thyself or be like to such men as are
ungodly to the end, and are condemned‘ to death.” In like
manner as those fishes, above accursed, float in the deep, not
swimming [on the surface] like the rest, but make their
abode in the mud which lies at the bottom. Moreover,
“Thou shalt not," he says, “eat the hare.” Wherefore?
« 'Thou shalt not be a corrupter of boys, nor like unto such.” ?
Because the hare multiplies, year by year, the places of

1 Deut. iv. 1. 2 Literally, ** in spirit.”

3 Cod. Sin. inserta, **and gaze about for some way of escape on ac-
count of their greediness, even as these birds alone do not procure food
for themselves (by labour), but sitting idle, seek to devour the flesh of
others." The text as above seems preferable: Hilgenfeld, however,
follows the Greek.

* Cod. Sin. has, ** condemned already.”

5 Dressel has a note upon this passage, in which he refers the words
we have rendered '* corrupters of boys,” to those who by their dissolute
lives waste their fortunes, and so entail destruction on their children;
but this does not appear satisfactory. Comp. Clem. Alex. Pezdag.
ii. 10.

THE EPISTLE OF BARNABAS. 119

its conception; for as many years as it lives so many! it
has. Moreover, “Thou shalt not eat the hyena.” He
means, “ Thou shalt not be an adulterer, nora corrupter, nor
be like to them that are such.” Wherefore? Because that
animal annually changes its sex, and is at one time male,
and at another female. Moreover, he has rightly detested
the weasel. For he means, “Thou shalt not be like to those
whom we hear of as committing wickedness with the mouth,’
on account of their uncleanness; nor shalt thou be joined to
those impure women who commit iniquity with the mouth.
For this animal conceives by the mouth.” Moses then issued?
three doctrines concerning meats with a spiritual significance ;
but they received them according to fleshly desire, as if he
had merely spoken of [literal] meats. David, however, com-
prehends the knowledge of the three doctrines, and speaks
in like manner: “ Blessed is the man who hath not walked in
the counsel of the ungodly,"* 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 the scorners,"? even as those birds that lie in wait for
prey. Take a full and firm grasp of this spiritual? knowledge.
But Moses says still further, * Ye shall eat every animal
that is cloven-footed and ruminant.” What does he mean?
[The ruminant animal denotes him] who, on receiving food,
recognises Him that nourishes him, and being satisfied by
Him,’ is visibly made glad. Well spake [Moses], having
respect to the commandment. What, then, does he mean?
That we ought to join ourselves to those that fear the Lord,
those who meditate in their heart on the commandment which

1 We have left τρύπας untranslated.. 5,4, — lou.

2 Cod. Sin. has, ** with the body through uncleanness," and so again
in the last clause.

3 Cod. Sin. inserta, ‘‘ having received.”

5 Ps. i. 1. 5 Literally, “ of the pestilent."

5 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.

1 Or, “‘ resting upon Him.”

120 THE EPISTLE OF BARNABAS.

they have received, those who both utter the judgments of
the Lord and observe them, those who know that meditation
is a work of gladness, and who ruminate! 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? [to come]. Behold how well Moses legislated.
But how was it possible for them to understand or compre-
hend these things? We then, rightly understanding his
commandments,’ explain them as the Lord intended. For
this purpose He circumcised our ears and our hearts, that we
might understand these things.

CHAP. x1.— 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. Con-
cerning the water, indeed, it is written, in reference to the
Israelites, that they should not receive that baptism which
leads to the remission of sins, but should procure‘ another for
themselves. The prophet therefore declares, * Be astonished,
O heaven, and let the earth tremble? at this, because this
people hath committed two great evils: they have forsaken
me, a living fountain, and have hewn out for themselves
broken cisterns.’ Is my holy hill Zion a desolate rock? For
ye shall be as the fledglings of a bird, which fly away when
the nest is removed." And again saith the prophet, “I will
go before thee and make level the mountains, and will break
the brazen gates, and bruise in pieces the iron bars; and I
will give thee the secret,? hidden, invisible treasures, that they

1 Cod. Sin. here has the singular, ** one who ruminates."

3 Literally, ‘holy age.”

3 Cod. Sin. inserts again, “rightly.”

4 Literally, ** should build."

5 Cod. Sin. has, “" confine still more,” corrected to ‘‘ tremble still
more.”

5 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.”

THE EPISTLE OF BARNABAS. 121

may know that I am the Lord God."! And “ He shall dwell
in a lofty cave of the strong rock.”? Furthermore, what saith
He in reference 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."* And again He saith in another prophet,
“The man who doeth these things shall be like a tree planted
by the courses of waters, which shall yield its fruit in due
season ; and his leaf shall not fade, and all that he doeth
shall prosper. Not so are the ungodly, not so, but even as
chaff, which the wind sweeps away from the face of the
earth. Therefore the ungodly shall not stand in judgment,
nor sinners in the counsel of the just; for the Lord knoweth
the way of the righteous, but the way of the ungodly shall
perish."? 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,* “ 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.”’ 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.”® This meaneth,? that we indeed descend into
the water full of sins and defilement, but come up, bearing
fruit in our heart, having the fear [of God] and trust in Jesus
in our spirit. * And whosoever shall eat of these shall live
for ever. This meaneth : Whosoever, He declares, shall
hear thee speaking, and believe, shall live for ever.

! Isa. xlv. 2, 3.

3 Isa. xxxiii. 16. Cod. Sin. has, *' thou shalt dwell.”

3 Cod. Sin. entirely omits the question given above, and joins “ the
water is sure” to the former sentence.

4 Isa. xxxiii. 16-18. 5 Ps. i. 8-6.

6 Cod. Sin. has, '* what meaneth ?” 7 Zeph. iii. 19.

5 Ezek. xlvii. 12. ? Omitted in Cod. Sin.

122 THE EPISTLE OF BARNABAS.

Crap. x1I.— The cross of Christ frequently announced in the
Old Testament.

In like manner He points to the cross of Christ in another
ptophet, who saith,’ “ And when shall these things be accom-
plished? And the Lord saith, When a tree shall be bent
down, and again arise, and when blood shall flow out of
wood."? Here again you have an intimation concerning the
cross, and Him who should be crucified. Yet again He speaks
of this? 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, ‘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? and 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 πον that they could not be saved
unless they put their trust in Him.' 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."? 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? [to others], whom they believed

1 Cod. Sin. refers this to God, and not to the prophet.

? From some unknown apocryphal book. Hilgenfeld compares Hab.
ii. 11.

* Cod. Sin. reads, ** He speaks to Moses." —— * Cod. Sin. omits ‘‘ and.”

* Cod. Sin. reads συγρῆς, which must here be translated ** heap" or
" mass.” According to Hilgenfeld, however, πυγροή is here equivalent
to πυγμαχία, “ 8 fight.” The meaning would then be, that ** Moses
piled weapon upon weapon in the midst of the battle," instead of '* hill"
(πήγης), 88 above.

$ Thus standing in the form of a cross.

? Or, as some read, '* in the cross." 5 Isa. lxv. 2.

9 Cod. Sin. has, "" and He shall make him alive.”

THE EPISTLE OF BARNABAS. 128

to have destroyed on the cross! when Israel was falling. For
since transgression was committed by Eve through means of
the serpent, [the Lord] brought it to pass that every [kind
of] serpents bit them, and they died,” that He might convince
them, that on account of their transgression they were given
over to the straits of death. Moreover Moses, when he com-
manded, “ Ye shall not have any graven or molten [image]
for your God,"? did so that he might reveal a type of Jesus.
Moses then makes a brazen serpent, and places it upon a
beam,‘ and by proclamation assembles the people. When,
therefore, they were come together, they besought Moses
that he would offer sacrifice in their behalf, and pray for
their recovery. And Moses spake unto them, saying, “ When
any one of you is bitten, let him come to the serpent
placed on the pole; and let him hope and believe, that even
though dead, it is able to give him life, and immediately
he shall be restored.” And they did so. Thou hast in this
also [an indication of] the glory of Jesus; for in Him and
to Him are all things.’ What, again, says Moses to Jesus
(Joshua) the son of Nave, when he gave him® this name, as
being a prophet, with this view only, that all the people
might hear that the Father would reveal all things concern-
ing His Son Jesus to the son’ 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.” Behold again:
Jesus who was manifested, both by type and in the flesh,” is

Ὁ Literally, “the sign.” — ? Comp. Num. xxi. 6-9 ; John iii. 14-18.

5 Deut. xxvii. 15. Cod. Sin. reads, ‘ molten or graven.”

* Instead of i» δοκῷ, "on a beam," Cod. Sin. with other uss. has
ἐνδόξως, '* manifestly,” which is adopted by Hilgenfeld.

5 Cod. Sin. simply reads, '* offer supplication.”

* Num. xxi. 9. 7 Comp. Col. i. 16.

® Cod. Sin. has the imperative, '* Put on him ;" but it is connected as
above.

9 Cod. Sin. closes the sentence with Jesus, and inserts, '' Moses said
therefore to Jesus."

30 Ex. xvii, 14, 11 Comp. 1 Tira. iii. 16.

14. THE EPISTLE OF BARNABAS.

not the Son of man, but the Son of God. Since, therefore,
they were to say that Christ was the son! 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.”? And again, thus saith Isaiah,
“The Lord said to Christ my Lord, whose right hand I
have holden,‘ that the nations should yield obedience before
Him; and I will break in pieces the strength of kings."?
Behold how David calleth Him Lord and the Son of God.

Caap. xiII.— Christians, and not Jews, the heirs of the
covenant.

But let us see if this people’ is the heir, or the former, and
if the covenant belongs to us or to them. Hear ye now what
the Scripture saith concerning the people. Isaac prayed for
Rebecca his wife, because she was barren ; and she conceived.’
Furthermore also, Rebecca went forth to inquire of the Lord ;
and the Lord said to her, “ Two nations are in thy womb,
and two peoples in thy belly ; and the one people shall sur-
pass the other, and the elder shall serve the younger."? You
ought to understand who was Isaac, who Rebecca, and con-
cerning what persons He declared that this people should be
greater than that. And in another prophecy Jacob speaks
more clearly to his son Joseph, saying, “ Behold, the Lord
hath not deprived me of thy presence; bring thy sons to me,
that I may bless them."? And he brought Manasseh and
Ephraim, desiring that Manasseh should be blessed, because
he was the elder. With this view Joseph led him to the right
hand of his father Jacob. But Jacob saw in spirit the type
of the people to arise afterwards. And what says [the Scrip-

! That is, merely human : a reference is supposed to the Ebionites.

2 Ps. cx. 1; Matt. xxii. 43-45.
8 Cod. Sin. corrects ** to Cyrus,” as LXX.

4 Cod. Sin. has, '* he has taken hold." δ Isa. xlv. 1.
$ That is, ** Christians.” 7 Gen. xxv. 21.
8 Gen. xxv. 23. ? Gen. xlviii. 11, 9.

10 Cod. Sin. reads each time ‘‘ Ephraim," by a manifest mistake,
instead of Manasseh.

THE EPISTLE OF BARNABAS. 125

ture]? And Jacob changed the direction of his hands, and
laid his right hand upon the head of Ephraim, the second
and younger, and blessed him. And Joseph said to Jacob,
« Transfer thy right hand to the head of Manasseh,! for he
is my first-born son."? And Jacob said, “I know it, my son,
I know it; but the elder shall serve the younger: yet he also
shall be blessed."? Ye see on whom he laid* [his hands],
that this people should be first, and heir of the covenant. If
then, still further, the same thing was intimated through
Abraham, we reach the perfection of our knowledge. What,
then, says He to Abraham? * Because thou hast believed,”
it is imputed to thee for righteousness: behold, I have made
thee the father of those nations who believe in the Lord while
in [a state of] uncircumcision."*

Cuap. xiv.—Te Lord hath given us the testament which
Moses received and broke.

Yes [it is even so]; but let us inquire if the Lord has
really given that testament which He swore to the fathers
that He would give’ to the people. He did give it; but
they were not worthy to receive it, on account of their sins.
For the prophet declares, * And Moses was fasting forty
days and forty nights on Mount Sinai, that he might receive
the testament of the Lord for the people."* And he received
from the Lord? two tables, written in the spirit by the finger
of the hand of the Lord. And Moses having received them,
carried them down to give to the people. And the Lord
said to Moses, * Moses, Moses, go down quickly; for thy

1 Cod. Sin. reads each time '"' Ephraim," by a manifest mistake,
instead of Manasseh.

? Gen. xlviii. 18. 3 Gen. xlviii. 19.

* Or, " of whom he willed.”

5 Cod. Sin. bas, * when alone believing,” and is followed by Hilgen-
feld to this effect: ‘‘ What, then, says He to Abraham, when, alone
believing, he was placed in righteousness? Behold,” etc.

* Cod. Sin. absurdly repeats ‘ to give."

5 Ex. xxiv. 18. ? Ex. xxxi. 18.

126 THE EPISTLE OF BARNABAS.

people hath sinned, whom thou didst bring out of the land
of Egypt." And Moses understood that they had again?
made molten images; and he threw the tables out of his
hands, and the tables of the testament of the Lord were
broken. Moses then received it, but they proved themselves
unworthy. Learn now how we have received it. Moses, as
a servant,? 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,* might receive the
testament of the Lord Jesus, who was prepared for this end,
that by His personal manifestation, redeeming our hearts
(which were already wasted by death, and given over to the
iniquity of error) from darkness, He might by His word
enter into a covenant with us. For it is written how the
Father, about to redeem? us from darkness, commanded
Him to prepare? a holy people for Himself. The prophet
therefore declares, * I, the Lord Thy God, have called Thee
in righteousness, and will hold 'Thy hand, and will strengthen
Thee ; and I have given Thee for a covenant to the people, for
alight 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."" Ye perceive,? then,
whence we have been redeemed. And again, the prophet
says, * Behold, I have appointed Thee as a light to the
nations, that 'Thou mightest be for salvation even to the ends
of the earth, saith the Lord God that redeemeth thee."?

! Ex. xxxii. 7 ; Deut. ix. 12. 2 Cod. Sin. reads, ** for themselves."

3 Comp. Heb. iii. 5.

* Cod. Sin. and other mss. read, ‘‘ through Him who inherited.”

5 Cod. Sin. refers this to Christ.

6 Cod. Sin. reads, ** be prepared." Hilgenfeld follows Cod. Sin. so far,
and reads, ‘‘ For it is written how the Father commanded Him who was
to redeem us from darkness (αὐτῷ---λντρωσάμοενον) to prepare a holy
people for Himself."

7 Tea. xlii. 6, 7. . 8 Cod. Sin. has, ** we know.”

? 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.

IHE EPISTLE OF BARNABAS. 127

And again, the prophet saith, “The Spirit of the Lord is
upon me; because He hath anointed me to preach the gospel
to the humble: He hath sent me to heal the broken-hearted,
to proclaim deliverance to the captives, and recovery of sight
to the blind; to announce the acceptable year of the Lord,
and the day of recompense; to comfort all that mourn"!

Cuap. xv.—The false and the true Sabbath.

Further,’ 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.”* And He says in an-
other place, “If my sons keep the Sabbath, then will I cause
my mercy to rest upon them."* The Sabbath is mentioned
at the beginning of the creation [thus]: * And God made in
six days the works of His hands, and made an end on the
seventh day, and rested on it, and sanctified it."? 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^ with Him a thou-
sand years. And He Himself testifieth, saying, * Behold,
to-day* wil be as a thousand years." " 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," and judge the ungodly, and
change the sun, and the moon,” and the stars, then shall He
truly rest on the seventh day. Moreover, He says, “Thou

1 Jaa. lxi. 1, 2.
* Cod. Sin. reads '* because,” but this is corrected to ‘‘ moreover."
3 Ex. xx. 8; Deut. v. 12. 4 Jer. xvii. 24, 25.
5 Gen. ii. 2. The Hebrew text is here followed, the Septuagint
reading “ sixth" instead of '' seventh."
5 Cod. Sin. reads “" signifies." * Cod. Sin. adds, **to me."
5 Cod. Sin. reads, ** The day of the Lord shall be as ἃ thousand years."
? Pe. xc. 4; 2 Pet. iii. 8.
19 Cod. Sin. seems properly to omit ‘ of the wicked man."
11 Cod. Sin. places stars before moon.

128 THE EPISTLE OF BARNABAS.

shalt sanctify it with pure hands and a pure heart." If,
therefore, any one can now sanctify the day which God hath
sanctified, except he is pure in heart in all things,’ we are
deceived.? Behold, therefore:? certainly then one properly
resting sanctifies it, when we ourselves, having received the
promise, wickedness no longer existing, and all things having
been made new by the Lord, shall be able to work righteous-
ness. Then we shall be able to sanctify it, having been
first sanctified ourselves) Further, He says to them, * Your
new moons and your Sabbaths I cannot endure."^ Ye per-
ceive how He speaks: Your present Sabbaths are not accept-
able to me, but that is which I have made, [namely this, ]
when, giving rest to all things, I shall make a beginning
of the eighth day, that is, a beginning of another world.
Wherefore, also, we keep the eighth day with joyfulness,
the day also on which Jesus rose again from the dead.’
And? when He had manifested Himself, He ascended into
the heavens.

Caar. xv1.—The spiritual temple of God.

Moreover, I will also tell you concerning the temple, how

1 Cod. Sin. reads ** again," but is corrected as above.

? The meaning is, “If the Sabbaths of the Jews were the true Sab-
bath, 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, except the man who is of a pure heart? We are de-
ceived (or mistaken) in all things. Behold, therefore," etc.

4 Cod. Sin. reads, ‘resting aright, we shall sanctify it, having been
justified, and received the promise, iniquity no longer existing, but all
things having been made new by the Lord.”

$ Cod. Sin. reads, ‘‘ Shall we not then ?"

8 Isa. i. 13.

7 ** Barnabas here bears testimony to the observance of the Lord's day
in early times." —HEFELE.

5 We here follow the punctuation of Dressel: Hefele places only ἃ
comma between the clauses, and inclines to think that the writer implies
that the ascension of Christ took place on.the first day of the week.

THE EPISTLE OF BARNABAS. 129

the wretched [Jews], wandering in error, trusted not in God
Himself, but in the temple, as being the house of God. For
almost after the manner of the Gentiles they worshipped
Him in the temple! 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?"? “Thus saith
the Lord, Heaven is my throne, and the earth my footstool :
what kind of house will ye build to me, or what is the place
of my rest?”* Ye perceive that their hope is vain. More-
over, He again says, “ Behold, they who have cast down this
temple, even they shall build it up again.”* It has so
happened.” For through their going to war, it was destroyed
by their enemies ; and now they, as the servants of their
enemies, shall rebuild it. Again, it was revealed that the city
and the temple and the people of Israel were to be given up.
For the Scripture saith, “ And it shall come to pass in the
last days, that the Lord will deliver up the sheep of His
pasture, and their sheep-fold and tower, to destruction.” °
And it so happened as the Lord had spoken. Let us inquire,
then, if there still is a temple of God. There is—where He
himself declared He would make and finish it. For it is
written, “And it shall come to pass, when the week is com-
pleted, the temple of God shall be built in glory in the
name of the Lord.”’ I find, therefore, that a temple does
exist. Learn, then, how it shall be built in the name of the
Lord. Before we believed in God, the habitation of our
heart was corrupt and weak, as being indeed like a temple
made with hands. For it was full of idolatry, and was a
habitation of demons, through our doing such things as were
opposed to [the will of] God. But it shall be built, observe
ye, in the name of the Lord, in order that the temple of the
Lord may be built in glory. How? Learn [as follows].

Having received the forgiveness of sins, and placed our trust

! That is, ' they worshipped the temple instead of Him.”

* Isa. xl. 12. 8 Isa. lxvi. 1.

* Comp. Isa. xlix. 17 (Sept.). * Cod. Sin. omits this.

* Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.
7 Dan. ix. 24-27; Hagg. ii. 10.

VOL. I. I

180 THE EPISTLE OF BARNABAS.

in the name of the Lord, we have become new creatures,
formed again from the beginning. Wherefore in our habi-
tation God truly dwells in us. How? His word of faith;
His calling! 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? He then, who wishes to be saved, looks not to
man, 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

hearthem.* This is the spiritual temple built for the Lord.

CnaAP. xv1I.— Conclusion of the first part of the epistle.

As far as was possible, and could be done with perspicuity, I
cherish the hope that, according to my desire, I have omitted
none? of those things at present [demanding consideration],
which bear upon your salvation. For if I should write to
you about things future, ye would not understand, because
such knowledge is hid in parables. "These things then are so.

CHAP. xvirI.— Second part of the epistle. The two ways.

But let us now pass to another sort of knowledge and
doctrine. There are two ways of doctrine and authority, the

1 Cod. Sin. reads, ‘‘ the calling.”

* Cod. Sin. gives the clauses of this sentence separately, each occupying
a line.

8 That is, the man who is engaged in preaching the gospel.

4 Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.

5 Cod. Sin. reads, ** my soul hopes that it has not omitted anything.”

* Cod. Sin., "about things present or future." Hilgenfeld's text οἱ
this passage is as follows: ‘‘ My mind and soul hopes that, according to
my desire, I have omitted noné of the things that pertain to salvation.
For if I should write to you about things present or future," etc. Hefele
gives the text as above, and understands the meaning to be, ** points
bearing on the present argument."

THE EPISTLE OF BARNABAS. 181

one of light, and the other of darkness. But there is a
great difference between these two ways. For over one are
stationed the light-bringing angels of God, but over the
other the angels! of Satan. And He indeed (i.e. God) is
Lord for ever and ever, but he (i.e. Satan) is prince of the
time* of iniquity.

Cuap. x1x.—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:* thou shalt glorify Him
that redeemed thee from death. Thou shalt be simple in
heart, and rich in spirit. Thou shalt not join thyself to
those who walk in the way of death. Thou shalt hate doing
what is unpleasing to God: thou shalt hate all hypocrisy.
Thou shalt not forsake the commandments of the Lord. Thou
shalt not exalt thyself, but shalt be of a lowly mind.* Thou
shalt not take glory to thyself. Thou shalt not take evil
counsel against thy neighbour. Thou shalt not allow over-
boldness to enter into thy soul5 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. Thou shalt
not accept persons when thou reprovest any one for trans-
gression. Thou shalt be meek: thou shalt be peaceable.
Thou shalt tremble at the words which thou hearest.’ Thou
shalt not be mindful of evil against thy brother. Thou shalt-

1 Comp. 2 Cor. xii. 7.

2 Cod. Sin. reads, ‘‘ of the present time of iniquity.”

3 Cod. Sin. inserts, ‘‘ Thou shalt fear Him that formed thee."

4 Cod. Sin. adds, “ in all things.”

6 Literally, ‘‘ shalt not give insolence to thy soul.”

€ ** That is, while proclaiming the gospel, thou shalt not in any way
be of corrupt morals." —HEFELE.

7 Isa. lxvi. 2. All the preceding clauses are given in Cod. Sin. in
distinct lines.

132 THE EPISTLE OF BARNABAS.

not be of doubtful mind! as to whether a thing shall be or
not. Thou shalt not take the name? of the Lord in vain.
Thou shalt love thy neighbour more than thine own soul?
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 neighbours, nor
shalt thou be avaricious. Thou shalt not be joined in soul
with the haughty, but thou shalt be reckoned with the right-
eous and lowly. Receive thou as good things the trials?
which come upon thee. Thou shalt not be of double mind
or of double tongue,’ for a double tongue is a snare of death.
Thou shalt be subject? 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?], lest thou shouldst
not reverence that God who is above both; for He came to
call men not according to their outward appearance," but
according as the Spirit had prepared them.” "Thou shalt com-
municate in all things with thy neighbour; thou shalt not
call? things thine own; for if ye are partakers in common of
things which are incorruptible,“ how much more [should you
be] of those things which are corruptible!? Thou shalt not
be hasty with thy tongue, for the mouth is a snare of death.

1 Comp. James i. 8.
1 Cod. Sin. has ** thy name,” but this is corrected as above.
3 Cod. Sin. corrects to, '* as thine own soul."
4 Cod. Sin. has, ‘‘ of God."
δ ** Difficulties," or ‘* troubles."
6 Cod. Sin. adds, ** knowing that without God nothing happens."
7 Cod. Sin. has “ talkative,” and omits the following clause.
5 Cod. Sin. has, ‘ Thou shalt be subject (vxoreyn—untouched by the
corrector) to masters as a type of God.”
? Inserted in Cod. Sin. 10 Cod. Sin. has, ‘‘ they should not."
11 Comp. Eph. vi. 9. 12 Comp. Rom. viii. 29, 80.
13 Cod. Sin. has, ‘‘ and not call.”
M Cod. Sin. has, ‘‘ in that which is incorruptible.”
16 Cod. Sin. has, ** in things that are subject to death,” but is corrected
as above.

THE EPISTLE OF BARNABAS. 133

As far as possible, thou shalt be pure in thy soul. Do not
be ready to stretch forth thy hands to take, whilst thou con-
tractest them to give. Thou shalt love, as the apple of thine
eye, every one that speaketh to thee the word of the Lord.
"Thou shalt remember the day of judgment, night and day.
Thou shalt seek out every day the faces of the saints, either
by word examining them, and going to exhort them, and
meditating how to save a soul by the word,’ 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," 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 [one].
Thou shalt judge righteously. Thou shalt not make a schism,
but thou shalt pacify those that contend by bringing them
together. Thou shalt confess thy sins. Thou shalt not go
to prayer with an evil conscience. This is the way of light.

Cuap. xx.— The way of darkness.

But the way of darkness” is crooked, and full of cursing ;
for it is the way of eternal® death with punishment, in which
way are the things that destroy the soul, viz. idolatry,
over-confidence, the arrogance of power, hypocrisy, double-

1 Or, * the persons of the sainta.” Cod. Sin. omita this clause, but it
is added by a corrector.

? The text is here confused in all the editions; we have followed that
of Dressel. Cod. Sin. is defective. Hilgenfeld’s text reads, ** Thou shalt
seek out every day the faces of the saints, either labouring by word and
going to exhort them, and meditating to save a soul by the word, or by
thy hands thou shalt labour for the redemption of thy sins"—almost
identical with that given above.

? Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30, but
it is added by a corrector.

* Cod. Sin, has, '' hate evil.” 5 Cod. Sin. inserta "' and.”

* Cod. Sin, omits this clause: it is inserted by a corrector.

? Literally, “ of the Black One.”

* Col. Sin, joins '* eternal" with way, instead of death.

184 THE EPISTLE OF BARNABAS.

heartedness, adultery, murder, rapine, haughtiness, trans-
gression, deceit, malice, self-sufficiency, poisoning, magic,
avarice,’ want of the fear of God. [In this way, too,] are
those who persecute the good, those who hate truth, those
who love falsehood, those who know not the reward of
righteousness, those who cleave not to that which is good,
those who attend not with just judgment to the widow and
orphan, those who watch not to the fear of God, [but incline]
to wickedness, from whom meekness and patience are far off ;
persons who love vanity, follow after a reward, pity not the
needy, labour not in aid of him who is overcome with toil;
who are prone to evil-speaking, who know not Him that made
them, who are murderers of children, destroyers of the work-
manship of God; who turn away him that is in want, who
oppress the afflicted, who are advocates of the rich, who are
unjust judges of the poor, and who are in every respect
transgressors.

CHAP. xx1.— Conclusion.

It is well, therefore, that he who has learned the judg-
ments of the Lord, as many as have been written, should
walk in them. For he who keepeth these shall be glorified
in the kingdom of God; but he who chooseth other things'
shall be destroyed with his works. On this account there
will be a resurrection, on this account a retribution. I
beseech you who are superiors, if you will receive any counsel
of my good-will, have among yourselves those to whom you
may show kindness: do not forsake them. For the day is at
hand on which all things shall perish with the evil [one].
The Lord is near, and His reward. Again, and yet again,
I beseech you: be good lawgivers? to one another; continue

1 Cod. Sin. reads ** transgressions.”

2 Cod. Sin. omits ** magic, avarice.”

3 Cod. Sin. omits '* therefore."

4 The things condemned in the previous chapter.

δ Cod. Sin. has “‘ resurrections," but is corrected as above.
* Cod. Sin. bas, “ lawgivers of good things.”

THE EPISTLE OF BARNABAS. 185

faithful counsellors of one another; take away from among
you all hypocrisy. And may God, who ruleth over all the
world, give to you wisdom, intelligence, understanding, know-
ledge of His judgments, ‘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? 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,* do not fail in any one of those things, but unceas-
ingly seek after them, and fulfil every commandment; for
these things are worthy.° Wherefore I have been the more
earnest to write to you, as my ability served, ‘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.®

1 Cod. Sin. omits the preposition. 2 Cod. Sin. omits this.

3 Cod. Sin. reads, ‘‘that ye may be found in the day of judgment,”
which Hilgenfeld adopts.

4 Literally, ** While yet the good vessel is with you,” i.e. as long as you
are in the body.

5 Cod. Sin. reads, ** fail notin any one of yourselves," which is adopted
by Hilgenfeld.

€ Corrected in Cod. Sin. to, '* it is worthy."

* Cod. Sin. omits this clause, but it is inserted by the corrector.

8 Cod. Sin. omits '* Amen,” and adds at the close, ‘‘ Epistle of Barnabas."

THE EPISTLES OF IGNATIUS.

(SHORTER AND LONGER)

INTRODUCTORY NOTICE.

HE epistles ascribed to Ignatius have given rise to
more controversy than any other documents con-
nected with the primitive church. As is evident
to every reader on the very first glance at these
writings, they contain numerous statements which bear on
points of ecclesiastical order that have long divided the Cpris-
tian world; and a strong temptation has thus been felt to
allow some amount of prepossession to enter into the discus-
sion of their authenticity or spuriousness. At the same time,
this question has furnished a noble field for the display of
learning and acuteness, and has, in the various forms under
which it has been debated, given rise to not a few works of
the very highest ability and scholarship. We shall present
such an outline of the controversy as may enable the reader
to understand its position at the present day.

There are, in all, fifteen epistles which bear the name of
Ignatius. These are the following: One to the Virgin
Mary, two to the Apostle John, one to Mary of Cassobele,
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 Philadelphians, one to the Smyr-
nzans, 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 pofessedly Ignatian letters are spurious. They bear
in thers es indubitable proofs of being the production of

a later ye han that in which Ignatius lived. Neither

140 INTRODUCTORY NOTICE.

Eusebius nor Jerome makes the least reference to them;
and they are now by common consent set aside as forgeries,
which were at various dates, and to serve special purposes
put forth under the name of the celebrated bishop of Antioch.

But after the question has been thus simplified, it still
remains sufficiently complex. Of the seven epistles which
are acknowledged by Eusebius (Hist. Eccl. iii. 36), we poe
sess two Greek recensions, a shorter and a longer. It is
plain that one or other of these exhibits a corrupt text, and
scholars have for the most part agreed to accept the shorter
form as representing the genuine letters of Ignatius. This
was the opinion generally acquiesced in, from the time when
critical editions of these epistles began to be issued, down to
our own day. Criticism, indeed, fluctuated a good deal ss
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 ss
to the order in which they were arranged, and the degree of ,
authority assigned them, until at length, from about the be
ginning of the eighteenth century, the seven’ Greek epistles
of which a translation is here given, came to be generally
accepted in their 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 Daillé (or Dallzus),
published in 1666. "This drew forth in reply the celebrated
Vindicie of Bishop Pearson, which appeared in 1672. It
was generally supposed that this latter work had established
on an immoveable foundation the genuineness of the shorter
form of the Ignatian epistles ; and, as we have stated above,
this was the conclusion almost universally accepted down to
our own day. The only considerable exception to this
concurrence was presented by Whiston, who laboured to
maintain in his Primitive Christianity Revived (1711) the

INTRODUCTORY NOTICE. 141

superior claims of the longer recension of the epistles, ap-
parently influenced in doing so by the support which he
thought they furnished to the kind of Arianism which he
had adopted.

But although the shorter form of the Ignatian letters had
been generally accepted in preference to the longer, there
was still a pretty prevalent opinion among scholars, that even
it could not be regarded as absolutely free from interpolations,
or as of undoubted authenticity. Thus said Lardner, in his
Credibility of the Gospel History (1743): “I have carefully
compared the two editions, and am very well satisfied, upon
that comparison, that the larger are an interpolation of the
smaller, and not the smaller an epitome or abridgment of the
larger. . . . But whether the smaller themselves are the
genuine writings of Ignatius, bishop of Antioch, is a question
that has been much disputed, and has employed the pens
of the ablest critics. And whatever positiveness some may
have shown on either side, I must own I have found it a very
difficult question.”

This expression of uncertainty was repeated in substance
by Jortin (1751), Mosheim (1755), Griesbach (1768),
Rosenmiiller (1795), Neander (1826), and many others;
some going so far as to deny that we have any authentic
remains of Ignatius at all, while others, though admitting the
seven shorter letters as being probably his, yet strongly sus-
pected that they were not free from interpolation. Upon the
whole, however, the shorter recension was, until recently,
accepted without much opposition, and chiefly in dependence
on the work of Bishop Pearson above mentioned, as exhibit-
ing the genuine form of the epistles of Ignatius.

Bat 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 ἃ vast number of ancient Syriac manuscripts.
On thege being deposited in the British Museum, the late Dr

142 INTRODUCTORY NOTICE.

Cureton, who then had charge of the Syriac department,
discovered among them, first, the Epistle to Polycarp, and
then again, the same epistle, with those to the Ephesians
and to the Romans, in two other volumes of manuscripts.

As the result of this discovery, Cureton published in 1845
a work, entitled, The Ancient Syriac Version of the Epistles of
St Ignatius to St Polycarp, the Ephesians, and the Romans,
etc., in which he argued that these epistles represented more
accurately than any formerly published what Ignatius had
actually written. This, of course, opened up the controversy
afresh. While some accepted the views of Cureton, others
very strenuously opposed them. Among the former was the
late Chev. Bunsen; among the latter, an anonymous writer
in the English Review, and Dr Hefele, in his third edition of
the Apostolic Fathers. In reply to those who had contro-
verted his arguments, Cureton published his Vindicia Igna-
tiane in 1846, and his Corpus Ignatianum in 1849. He
begins his introduction to the last-named work with the
following sentences: “ Exactly three centuries and a half
intervened between the time when three epistles in Latin,
attributed to St Ignatius, first issued from the press, and the
publication in 1845 of three letters in Syriac bearing the
name of the same apostolic writer. Very few years passed
before the former were almost universally regarded as false
and spurious; and it seems not improbable that scarcely a
longer period will elapse before the latter be almost as gene-
rally acknowledged and received as the only true and genuine
letters of the venerable bishop of Antioch that have either
come down to our times, or were ever known in the earliest
ages of the Christian church.”

Had the somewhat sanguine hope thus expressed been
realized, it would have been unnecessary for us to present to
the English reader more than a translation of these three
Syriac epistles. But the Ignatian controversy is not yet
settled. There are still those who hold that the balance of
argument is in favour of the shorter Greek, as against these
Syriac epistles. They regard the latter as an epitome of the
former, and think the harshness which, according to them,

INTRODUCTORY NOTICE. 143

exists in the sequence of thoughts and sentences, clearly
shows that this is the case. We have therefore given all the
forms of the Ignatian letters which have the least claim on
our attention.’ The reader may judge, by comparison for
himself, which of these is to be accepted as genuine, suppos-
ing him disposed to admit the claims of any one of them.
We content ourselves with laying the materials for judgment
before him, and with referring to the above-named works, in
which he will find the whole subject discussed.

As to the personal history of Ignatius, almost nothing is
known. The principal source of information regarding him
is found in the account of his martyrdom, to which the reader
is referred. Polycarp alludes to him in his Epistle to the
Philippians (chap. ix.), and also to his letters (chap. xiii.).
Irenzeus quotes a passage from his Epistle to the Romans
(Adv. Her. v. 28; Epist. ad Rom. chap. iv.), without, how-
ever, naming him. Origen twice refers to him, first in the
preface to his Comm. on the Song of Solomon, where he
quotes a passage from the Epistle of Ignatius to the Romans,
and again in his sixth homily on St Luke, where he quotes
from the Epistle to the Ephesians, both times naming the
author. It is unnecessary to give later references.

Supposing the letters of Ignatius and the account of his
martyrdom to be authentic, we learn from them that he
voluntarily presented himself before Trajan at Antioch, the
seat of his bishopric, when that prince was on his first expe-
dition against the Parthians and Armenians (A.D. 107) ; and
on professing himself a Christian, was condemned to the
wild beasts. After a long and dangerous voyage he came to
Smyrna, of which Polycarp was bishop, and thence wrote his
four epistles to the Ephesians, the Magnesians, the Trallians,
and the Romans. From Smyrna he came to Troas, and
tarrying there a few days, he wrote to the Philadelphians,
the Smyrnzans, and Polycarp. He then came on to Nea-
polis, and passed through the whole of Macedonia. Finding

1 The other epistles, bearing the name of Ignatius, will be found in the
Appendix ; so that the English reader possesses in this volume a complete
sollection of the Ignatian letters.

144 INTRODUCTORY NOTICE.

a ship at Dyrrachium in Epirus about to sail into Italy, he
embarked, and crossing the Adriatic, was brought to Rome,
where he perished on the 20th of December 107, or, as some
think, who deny a twofold expedition of Trajan against the
Parthians, on the same day of the year A.D. 116.

THE EPISTLE OF IGNATIUS TO
THE EPHESIANS.

SnonrEn.

Ignatius, who is also
called Theophorus, to
the church which is at
Ephesus, in Asia, de-
servedly most happy,
being blessed in the
greatness and fulness
of God the Father,
and predestinated be-
Sore the beginning’ of
time, that it should be
always for an endur-
ing and unchangeable
glory, being united?
and elected through
the will of the Father,
and Jesus Christ, our
God: Abundant hap-
piness through Jesus
Christ, and His unde-
filed grace.

-----

Loncer.

Ignatius, who is also called Theo-
phorus, to the church which is
at Ephesus, in Asia, deservedly
most happy, being blessed in the
greatnese and fulness of God the
Father, and predestinated before
the beginning! of time, that it
should be always for an enduring
and unchangeable glory, being
united * and elected through the
true passion by the will of God
the Father, and of our Lord
Jesus Christ our Saviour: Abun-
dant happiness through Jesus
Christ, and His undefiled joy?

Ὁ Hterally, “ before the ages.” . .
Tia, words may agree with “glory,” but are better spplied to the

“chire
re rad, 0

146

THE EPISTLE OF IGNATIUS

Cuap. 1.— Praise of the Ephesians.

I HAVE become ac-
quainted with your
name, much-beloved in
God, which ye have ac-
quired by the habit of
righteousness, accord-
ing to the faith and
love in Jesus Christ
our Saviour. Being the
followers! of God, and
stirring up? yourselves
by the blood of God,
ye have perfectly ac-
complished the work
which was beseeming
to you. For, on hear-
ing that I came bound
from Syria for the com-
mon name and hope,
trusting through your
prayers to be permitted
to fight with beasts at
Rome, that so by mar-
tyrdom I may indeed
become the disciple of
Him *who gave Him-
self for us, an offering
and sacrifice to Gtod,"?
[ye hastened to see me*].
I received, therefore,
your whole multitude
in the name of God,

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! of the love of God
towards man, and stirring up?
yourselves by the blood of Christ,
you have perfectly accomplished
the work which was beseeming to
you. For, on hearing that I came
bound from Syria for the sake of
Christ, our common hope, trusting
through your prayers to be per-
mitted to fight with beasts at
Rome, that so by martyrdom I
may indeed become the disciple of
Him *who gave Himself for us,
an offering and a sacrifice to God,”®
[ye hastened to see me*]. I have
therefore received your whole mul-
titude in the name of God, through

1 Literally, * imitators ;" comp. Eph. v. 1.
* Comp. in the Greek, 2 Tim. i. 6.

* Eph. v. 2.

* This is wanting in the Greek.

5 Literally, ‘‘ since therefore,” without any apodosis.

TO THE EPHESIANS.

through Onesimus, a
man of inexpressible
love, 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.

147

Onesimus, a man of inexpressible
love,' and who is your bishop, whom
I pray you by Jesus Christ to love,
and that you would all seek to be
like him. Blessed be God, who has
granted unto you, who are your-
selves so excellent, to obtain such
an excellent bishop.

Cuap. 11.— Congratulations and entreaties.

As to my fellow-ser-
vant Burrhus, your
deacon in regard to
God and blessed in all
things,’ 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? of
your love, hath in all
things refreshed* me, as
the Father of our Lord
Jesus Christ shall also
refresh * him ; together
with Onesimus, and

Burrhus, and Euplus,

As to our fellow-servant Bur-
rhus, your deacon in regard to God
and blessed in all things, I pray
that he may continue blameless
for the honour of the church,
and of your most blessed bishop.
Crocus also, worthy both of God
and you, whom we have received
as the manifestation? of your love
to us, hath in all things refreshed
me, and * hath not been ashamed
of my chain," as the Father of our
Lord Jesus Christ will also refresh*
him ; together with Onesimus, and
Burrhus, and Euplus, and Fronto,
by means of whom 1 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

! Or, " unspeakably beloved.”
? Or, ‘your most blessed deacon in all things pertaining to God."

3 Literally, ** pattern."
5 Comp. 2 Tim. i. 16.

* Comp. 1 Cor. xvi. 18, etc.

148 THE EPISTLE OF IGNATIUS

and Fronto, by means befitting that you should in every
of whom, I have, as to way glorify Jesus Christ, who hath
love, beheld allof you. glorified you, that by a unanimous
May I always have joy obedience “ye may be perfectly
of you, if indeed I be joined together in the same mind
worthy of it. It is and in the same judgment, and
therefore befitting that may all speak the same thing con-
you should in every way cerning the same thing,"! and that,
glorify Jesus Christ, being subject to the bishop and
who hath glorified you, the presbytery, ye may in all re-
that by a unanimous spects be sanctified.

obedience * ye may be

perfectly joined together

in the same mind, and

in the same judgment,

and may all speak the

. same thing concerning

the same thing,"! and

that, being subject to

the bishop and the pres-

bytery, ye may in all

respects be sanctified.

CHAP. 111.—Echortations to unity.

I do not issue orders I do not issue orders to you, as
to you, as if I were if I were some great person. For
some great person. For though I am bound for His name,
though I am bound for I am not yet perfect in Jesus
the name [of Christ] Christ. For now I begin to bea
I am not yet perfect in disciple, and I speak to you as my
Jesus Christ. Fornow fellow-servants. For it was needful
I begin to be a disciple, for me to have been admonished by
and I speak to you as you in faith, exhortation, patience,
fellow-disciples with me. and long-suffering. But inasmuch
For it was needful for as love suffers me not to be silent
me to have been stirred in regard to you, I have therefore

1 1 Cor. i. 10.

TO THE EPHESIANS.

up by you in faith, ex-
hortation, patience, and
long-suffering. But in-
asmuch as love suffers
me not to be silent in
regard to you, I have
therefore taken! upon
me first to exhort you
that ye would all run
together in accordance
with the will of God.
For even Jesus Christ,
our inseparable life, is
the [manifested] will of
the Father; as also
bishops, settled every-
where to the utmost
bounds [of the earth],
are so by the will of
Jesus Christ.

Cnar. 1y.— The same continued.

Wherefore it is fitting
that ye should run to-
gether in accordance
with the will of your
bishop, which thing also
yedo. For your justly-
renowned _ presbytery,
worthy of God, is fitted
as exactly to the bishop
as the strings are to the
harp. Therefore in your
concord snd harmonious
‘ors Tegug Christ is

+ Sap Fhilem- 8. 9.

Cor, 5i 1

149

taken! upon me first to exhort you
that ye would run together in
accordance with the will of God.
For even Jesus Christ does all
things according to the will of the
Father, as He Himself declares in
a certain place, “I do always those
things that please Him.”* Where-
fore it behoves us also to live
according to the will of God in
Christ, and to imitate Him as Paul

did.

For, says he, “Be ye fol-

lowers of me, even as I also am of
Christ. ps

awh LES

y^ tae

Wherefore it is fitting that ye also
should ran together in accordance
with the will of the bishop who by
God's appointment* rules over you.
Which thing ye indeed of your-
selves do, being instructed by the
Spirit. For your justly-renowned
presbytery, being worthy of God,
is fitted as exactly to the bishop
as the strings are to the harp.
Thus, being joined together in
concord and harmonious love, of
which Jesus Christ is the Captain

3 John viii. 29.
4 Literally, ‘according to God."

τον wl Sy

150

sung. And do ye, man
by man, become a choir,
that being harmonious
in love, and taking up
the song of God in
unison, ye may with
one voice sing to the
Father through Jesus
Christ, so that He may
both hear you, and per-
ceive by your works
that ye are indeed the
members of His Son.
It is profitable, therefore,
that you should live in
an unblameable unity,
that thus ye may always
enjoy communion with

God.

THE EPISTLE OF IGNATIUS

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 Son Jesus
Christ our Lord. For, says He,
“Grant unto them, Holy Father,
that as I and Thou are one, they
also may be one in us"? 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.

Cap. v.—The praise of unity. heh nol,

For if I, in this brief
space of time, have
enjoyed such fellowship
with your bishop—I
mean not of a mere
human, but of a spiritual
nature—how much more
do I reckon you happy
who are so joined to him
as the church is to Jesus
Christ, and as Jesus
Christ is to the Father,
that so all things may

For if I, in this brief space of
time, have enjoyed such fellowship
with your bishop—I mean not of
a mere human, but of a spiritual
nature—how much more do I
reckon you happy, who so depend?
on him as the church does on the
Lord Jesus, and the Lord does on
God and His Father, that so all
things may agree in unity! Let
no man deceive himself: if any
one be not within the altar, he is

deprived of the bread of God. For

1 Literally, ** receiving a union to God in oneness.”

* John xvii. 11, 12.

* Some read, '* mixed up with.”

TO THE EPHESIANS.

agree in unity! Let no
man deceive himself: if
any one be not within
the altar, he is deprived
of the bread of God.
For if the prayer of one
or two possesses! such
power, how much more
that of the bishop
and the whole church!
He, therefore, that does
not assemble with the
church, has even? by this
manifested his pride,
and condemned himself.
For it is written, “God
resisteth the proud.”®
Let us be careful, then,
not to set ourselves in
opposition to the bishop,
in order that we may be
subject to God.

1 Matt. xviii. 19.

151

if the prayer of one or two possesses"
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 sepa-
rates himself from such, and does
not meet in the society where sacri-
fices* are offered, and with “the
church of the first-born whose
names are written in heaven,” is a
wolf in sheep’s clothing,‘ while he
presents a mild outward appearance.
Do ye, beloved, be careful to be
subject to the bishop, and the pres-
byters and the deacons. For he
that is subject to these is obedient
to Christ, who has appointed them;
but he that is disobedient to these is
disobedient to Christ Jesus. And
“he that obeyeth not* the Son shall
not see life, but the wrath of God
abideth on him.” For he that
yields not obedience to his superiors
is self-confident, quarrelsome, and
proud. But “God,” says [the
Scripture], “resisteth the proud,
but giveth grace to the humble;"*
and, “The proud have greatly
transgressed.” The Lord also says
to the priests, “He that heareth you,

? Or, “already.”
* Matt. vii, 15.

* Literally, ‘in the assembly of sacrifices.”
* Or, « believeth not” (John iii, 36).
* Proy, jjj, 94 ; James iv. 6; 1 Pet. v. 5.

152

THE EPISTLE OF IGNATIUS

heareth me; and he thatheareth me,
heareth the Father that sent me.
He that despiseth you, despiseth
me; and he that despiseth me,
despiseth Him that sent me."

Cuap. vi1.—Have respect to the bishop as to Christ

Now the more any
one sees the bishop keep-
ing silence,’ 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, therefore,
that we should look
upon the bishop even
as we would upon the
Lord Himself. And
indeed Onesimus him-
self greatly commends
your good order in God,
that ye all live according
to the truth, and that no
sect* has any dwelling-
place among you. Nor,
indeed, do ye hearken to
any one rather than to
Jesus Christ speaking in
truth.

! That is, ** showing forbearance.”
3 Prov. xxii. 29, after LXX.

Himself. T A bw

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
slothful men."? And indeed One-
simus himself greatly commends
your good order in God, that ye
all live according to the truth, and
that no sect* has any dwelling-
place among you. Nor indeed do
ye hearken to any one rather than
to Jesus Christ, the true Shepherd
and Teacher. And ye are, as
Paul wrote to you, * one body
and one spirit, because ye have
also been called in one hope of the

* Comp. Matt. xxiv. 25.
4 Or, ‘* heresy.”

TO THE EPHESIANS.

Cnar. vir.—Bevare of false teachers.

For some are in the
habit of carrying about
the name [of Jesus
Christ] in wicked guile,
while yet they practise
things unworthy of God,
whom ye must flee as ye
would wild beasts. For
they are ravening dogs,
who bitesecretly, against
whom ye must be on
your guard, inasmuch as
they are men who can
scarcely becured. There
is one Physician who
is possessed both of flesh
and spirit; both made
and not made; God
existing in flesh; true
life in death; both of
Mary and of God; first
passible and then im-
passibly—Seyen Jesus

158

faith."! 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.”?
Such, then, are ye, having been
taught by such instructors, Paul
the Christ-bearer, and Timothy
the most faithful.

hati S,

But some most worthless persons
are in the habit of carrying about
the name [of Jesus Christ] in wicked
guile, while yet they practise things
unworthy of God, and hold opinions
contrary to the doctrine of Christ,
to their own destruction, and that
of those who give credit to them,
whom you must avoid as ye would
wild beasts. For “the righteous
man who avoids them is saved for
ever; but the destruction of the
ungodly is sudden, and a subject
of rejoicing.”* For “ they are
dumb dogs, that cannot bark,”* rav-
ing mad, and biting secretly, against
whom ye must be on your guard,
since they labour under an in-
curable disease. But our Physician
is the only true God, the unbe-
gotten and unapproachable, the
Lord of all, the Father and Be-
getter of the only-begotten Son.

Christ on» p ord. We have also as a Physician the
Το Lord our God, Jesus the Christ,
ET ph. iv. 5, 6. * Prov. x. 26, xi. 8. * Isa. lvi. 10.

ἡ. 4. ds oem in the Greek, and has been supplied from the

B s

184

THE EPISTLE OF IGNATIUS

the only-begotten Son and Word,
before time began,’ but who after-
wards became also man, of Mary
the virgin. For “the Word was
made flesh."? Being incorporeal,
He was in the body; being im-
passible, He was in a passible body;
being immortal, He was in a mor-
tal body; being life, He became
subject to corruption, that He
might free our souls from death
and corruption, and heal them, and
might restore them to health, when
they were diseased with ungodliness
and wicked lusts.

Cuap. virt.— Renewed praise of the Ephestans.

Let not then any one
deceive you, as indeed
ye are not deceived, in-
asmuch as ye are wholly
devoted to God. For
since there is no strife
raging among you which
might distress you, ye
are certainly living in
accordance with God’s
will. I am far inferior
to you, and require to
be sanctified by your
church of Ephesus, so
renowned throughout
the world. They that
are carnal cannot do

1 Or, ** before the ages."

Let not then any one deceive
you, as indeed ye are not deceived;
for ye are wholly devoted to God.
For when there is no evil desire
within you, which might defile and
torment you, then do ye live in
accordance with the will of God,
and are [the servants] of Christ.
Cast ye out that which defiles? you,
who are of the* most holy church
of the Ephesians, which is so famous
and celebrated throughout the
world. They that are carnal can-
not do those things which are spi-
ritual, nor they that are spiritusl
the things which are carnal; even
as faith cannot do the works of

3 John i. 14.

* It is difficult to translate περίψηρεα in this and similar passages;

comp. 1 Cor. iv. 13.
* Literally, ** and the."

TO THE EPHESIANS.

those things which are
spiritual, nor they that
are spiritual the things
which are carnal ; even
as faith cannot do the
works of unbelief, nor
unbelief the works of
faith. But even those
things which ye do ac-
cording to the flesh are
spiritual; for ye do all
things in Jesus Christ.

155

unbelief, nor unbelief the works of
faith. But ye, being full of the
Holy Spirit, do nothing according
to the flesh, but all things accord-
ing to the Spirit. Ye are complete
in Christ Jesus, * who is the
Saviour of all men, specially of
them that believe."!

Crap. 1x.— Ye have given no heed to false teachers.

Nevertheless, I have
heard of some who have
passed on from this to
you, having false doc-
trine, whom ye did not
suffer to sow among
you, but stopped your
ears, that ye might not
receive those things
which were sown by
them, as being stones?
of the temple of the
Father, prepared for
the building of God
the Father, and drawn
up on high by the
instrument of Jesus
Christ, which is the
cross, making use of
the Holy Spirit as a
rope, while your faith

1 1 Tim. iv. 10.

* Comp. John xii. 32.

Nevertheless, I have heard of
some who have passed in among
you, holding the wicked doctrine
of the strange and evil spirit; to
whom ye did not allow entrance
to sow their tares, but stopped
your ears that ye might not receive
that error which was proclaimed
by them, as being persuaded that
that spirit which deceives the
people does not speak the things
of Christ, but his own, for he is a
lying spirit. But the Holy Spirit
does not speak His own things, but
those of Christ, and that not from
himself, but from the Lord; even
as the Lord also announced to us
the things that He received from
the Father. For, says He, “the
word which ye hear is not mine,
but the Fathers, who sent me."*

3 Comp. 1 Pet. ii. 5.
* John xiv. 24.

6
X.
o"

156

was the means by which
you ascended, and your
love the way which
led up to God. Ye,
therefore, as well as
all your fellow-travel-

" .!]ers are God-bearers,
3temple-bearers, Christ-

bearers, bearers of holi-
ness, adorned in all
respects with the com-
mandments of Jesus
Christ, in whom also I
exult that I have been
thought worthy, by
means of this epistle, to
converse and rejoice
with you, because with
respect to your Chris-
tian life* ye love nothing

but God only. .

1 John xvi. 18.
5 John xvi. 14.
5 Ps. cxix. 1.

THE EPISTLE OF IGNATIUS

And says He of the Holy Spirit,
* He shall not speak of Himself,
but whatsoever things He shall
hear from me"! And He says of
Himself to the Father, “I have,”
says He, “ glorified Thee upon the
earth; I have finished the work
which Thou gavest me; I have
manifested Thy name to men.”’
And of the Holy Ghost, “He
shall glorify me, for He receives
of mine."? But the spirit of deceit
preaches himself, and speaks his
own things, for he seeks to please
himself. He glorifies himself, for
he is full of arrogance. He is
lying, fraudulent, soothing, flat-
tering, treacherous, rhapsodical,
triflmg, inharmonious, verbose,
sordid, and timorous. From his
power Jesus Christ will deliver
you, who has founded you upon
the rock, as being chosen stones,
well fitted for the divine edifice of
the Father, and who are raised
up on high by Christ, who was
crucified for you, making use of
the Holy Spirit as a rope, and
being borne up by faith, while
exalted by love from earth to
heaven, walking in company with
those that are undefiled. For,
says [the Scripture], ‘ Blessed
are the undefiled in the way, who
walk in the law of the Lord.”®

3 John xvii. 4, 6.
* Literally, * according to the other life.”

TO THE EPHESIANS.

157

Now the way is unerring, namely,
Jesus Christ. For, says He, *I
am the way and the life"! And
this way leads to the Father. For
* po man," says He, *cometh to
the Father but by me."? Blessed,
then, are ye who are CGod-bearers,
spirit-bearers, temple-bearers, bear-
ers of holiness, adorned in all re-
spects with the commandments of
Jesus Christ, being “ἃ royal
priesthood, a holy nation, a pecu-
liar people,"? 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, there-
fore, over you, that ye do not
give heed to vanity, and love
nothing according to the flesh, but
according to God.

Caap. x.—Exhortations to prayer, humility, etc.

And pray ye without
wing in behalf of
ier men. For there
in them hope of re-
ntance that they may
ain to God. See,
(n, that they be in-
ucted by your works,
in no other way.
' ye meek in response
! John xiv. 6.

8. 1 Pet. ii. 9.
5 Jer. viii. 4.

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
that goes astray return?"? Permit
them, then, to be instructed by you.
Be ye therefore the ministers of
God, and the mouth of Christ.
For thus saith the Lord, “If ye

3 Jobn xiv. 6.
4 Eph. i. 1.
. * Literally, '* permit.”

158

to their wrath, humble
in opposition to their
boasting: to their blas-
phemies return? your
prayers; in contrast to
their error, be ye sted-
fast? in the faith ; and
for their cruelty, mani-
fest your gentleness.
While we take care not
to imitate their conduct,
let us be found their
brethren in all true
kindness; and let us
seek to be followers of
the Lord (who ever
more unjustly treated,
more destitute, more
contemned ?), that so
no plant of the devil
may be found in you,
but ye may remain in
all holiness and sobriety
in Jesus Christ, both
with respect to the flesh
and spirit.

1 Jer. xv. 19.

* Comp. Col. i. 23.
6 Ps. cxxxi. 2.

9 1 Pet. ii. 23.

THE EPISTLE OF IGNATIUS

take forth the precious from the
vile, ye shall be as my mouth."!
Be ye humble in response to their
wrath ; oppose to their blasphemies
your earnest prayers; while they
go astray, stand ye stedfast in the
faith. Conquer ye their harsh
temper by gentleness, their pas-
sion by meekness. For * blessed
are the meek ;"* and Moses was
meek above all men ;* and David
was exceeding meek. Wherefore
Paul exhorts as follows: “The
servant of the Lord must not
strive, but be gentle towards all
men, apt to teach, patient, in
meekness instructing those that
oppose themselves.”” Do not seek
to avenge yourselves on those that
injure you, for says [the Scrip-
ture], “If I have returned evil
to those who returned evil to me."*
Let us make them brethren by
our kindness. For say ye to those
that hate you, Ye areour brethren,
that the name of the Lord may be
glorified. And let us imitate the
Lord, * who, when He was re-
viled, reviled not again ;"? when
He was crucified, He answered
not; “when He suffered, He
threatened not ;"!? but prayed for
His enemies, “ Father, forgive
them; they know not what they

3 The verb is here omitted in the original.
4 Matt. v. 4.

7 2 Tim. ii. 24, 25.
10 1 Pet. ii. 23.

5 Num. xii. 3.
8 Ps. vii. 4.

TO THE EPHESIANS.

159

do." If any one, the more he is
injured, displays the more patience,
blessed is he. If any one is de-
Írauded, 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,”? in Christ Jesus.

Cuap. xt.—An exhortation to fear God, etc.

The last times are
come upon us. Let us
therefore be of a reve-
rent spirit, and fear the
long-suffering of God,
that it tend not to our
condemnation. For let
us either stand in awe
of the wrath to come,
or show regard for the
grace which is at pre-
sent displayed—one of
two things. Only [in
one way or another]
let us be found in Christ
Jesus unto the true life.
Apart from Him, let
nothing attract* you,
for whom I bear about
these bonds, these spi-
ritual jewels, by which
may I arise through
your prayers, of which

! Luke xxiii. 84.

The last times are come upon
us. Let us therefore be of a re-
verent spirit, and fear the long-
suffering of God, lest we despise
the riches of His goodness and
forbearance? For let us either
fear the wrath to come, or let us
love the present joy in the life that
now is; and let our present and
true joy be only this, to be found
in Christ Jesus, that we may truly
live. Do not at any time desire so
much as even to breathe apart from
Him. For He is my hope; He is
my boast; He is my never-failing
riches, on whose account I bear
about with me these bonds from
Syria to Rome, these spiritual
jewels, in which may I be per-
fected through your prayers, and
become a partaker of the sufferings
of Chris, and have fellowship
with Him in His death, His resur-

2 1 Pet. iv. 7. * Rom. ii. 4.

* Litenlly, ‘Jet nothing become you.”

160

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.

THE EPISTLE OF IGNATIUS

rection from the dead, and His
everlasting life. May I attain to
this, so that I may be found in the
lot of the Christians οὗ Ephesus,
who have always had intercourse
with the apostles by the power of
Jesus Christ, with Paul, and John,
and Timothy the most faithful.

Crap. X11.— Praise of the Ephesians.

I know both who I
am,and to whom I write.
I am ἃ condemned man,
ye have been the objects
of mercy ; I am subject
to danger, ye are estab-
lished in safety. Ye
are the persons through?
whom those pass that
are cut off for the sake
of God. Ye are ini-
tiated into the mysteries
of the gospel with Paul,
the holy, the martyred,
the deservedly most
happy, at whose feet®
may I be found, when
I shall attain to God;
who in all his epistle’
makes mention of you
in Christ Jesus.

1 Phil. iii. 10.

I know both who I am, and to
whom I write. Iam the very in-
significant Ignatius, who have my
lot with? those who are exposed to
danger and condemnation. But
ye have been the objects of mercy,
and are established in Christ. I
am one delivered over [to death],
but the least of all those that have
been cut off for the sake of Christ,
“from the blood of righteous
Abel" * to the blood of Ignatius.
Ye are initiated into the mysteries
of the gospel with Paul, the holy,
the martyred, inasmuch as he was
* a, chosen vessel ;"? at whose feet
may I be found, and at the feet of
the rest of the saints, when I shall
attain to Jesus Christ, who is
always mindful of you in His
prayers.

2 Literally, ** am like to.”

5 Literally, ‘‘ ye are the passage of.”

4 Matt. xxiii. 35.
6 Literally, ** footsteps.”

5 Acta. ix. 15.
7 Some render, ‘‘ in every epistie.”

TO THE EPHESIANS.

161

Cuap. x111.—Ezhortation to meet together frequently for

the worship of God.
Take heed, then, often Take heed, then, often to come
to come together to give together to give thanks to God,
thanks to God, andshow and show forth His praise. For

forth His praise. For
when ye assemble fre-
quently in the same
place, the powers of
Satan are destroyed,
and the destruction at
which he aims’ is pre-
vented by the unity of
your faith. Nothing
is more precious than
peace, by which all war,
both in heaven and
earth,’ is brought to an
end.

when ye come frequently together
in the same place, the powers of
Satan are destroyed, and his “ fiery
darts?! urging to sin fall back in-
effectual. For your concord and
harmonious faith prove his destruc-
tion, and the torment of his assist-
ants. Nothing is better than that
peace which is according to Christ,
by which all war, both of aérial
and terrestrial spirits, is brought
to an end. * For we wrestle not
against blood and flesh, but against
principalities and powers, and
against the rulers of the darkness
of this world, against spiritual
wickedness in heavenly places.” *

ΒΑ». xiv.—Ezhortations to faith and love.

None of these things
is hid from you, if ye
perfectly possess that
faith and love towards
Christ Jesus? which are
the beginning and the
end of life. For the be-
ginning is faith, and the
end islove. Now these

1 Eph. vi. 16.

Wherefore none of the devices
of the devil shall be hidden from
you, if, like Paul, ye perfectly
possess that faith and love to-
wards Christ" which are the begin-
ning and the end of life. The
beginning of life is faith, and the
end is love. And these two being
inseparably connected together, do

3 Literally, ‘‘ his destruction."

5 Literally, ** of heavenly and earthly things.”

* Eph. vi. 12.
VOL. I.

5 ] Tim. i. 14.

5 1 Tim. i. 5.

)

162 THE EPISTLE OF IGNATIUS

two, being inseparably
connected together,’ are
of God, while all other
things which are requi-
site for a holy life follow
after them. No man
[truly] making a pro-
fession of faith sinneth ;?
nor does he that pos-
sesses love hate any one.
The tree is made mani-
fest by its fruit;* so
those that profess them-
selves to be Christians
shall be recognised by
their conduct. For there
is not now ἃ demand
for mere profession,” but
that ἃ man be found
continuing in the power
of faith to the end.

perfect the man of God ; while all
other things which are requisite to
a holy life follow after them. No
man making a profession of faith
ought to sin, nor one possessed of
love to hate his brother. For He.
that said, “ Thou shalt love the
Lord thy God,"? said also, * and
thy neighbour as thyself.”* Those
that profess themselves to be
Christ’s are known not only by
what they say, but by what they
practise. * For the tree is known
by its fruit.”**

Cuap. xv.—Erhortation to confess Christ by silence as well

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

1 Literally, “ being in unity.”

8 Luke x. 27.

as speech.

It is better for a man to be silent
and be [a Christian], than to talk
and not tobeone. * The kingdom
of God is not in word, but in
power. * Men “ believe with the
heart, and confess with the mouth,"
the one “ unto righteousness,” the
other “unto salvation."" It is good
to teach, if he who speaks also acts.

3 Comp. 1 John iii. 7.
* Matt. xii. 88.

5 Literally, *' there is not now the work of profession.”

6 1 Cor. iv. 20.

1 Rom. x. 10.

TO THE EPHESIANS.

which He did in silence
are worthy of the Fa-
ther. He who possesses
thewordof Jesus, istruly
able to hear even His
very silence, that he may
be perfect, and may both
act as he speaks, and be
recognised byhis silence.
There is nothing which
is hid from God, but
our very secrets are near
to Him. Let us there-
fore do all things as
those who have Him
dwelling in us, that we
may be His temples,’
and He may be in us as
our God, which indeed
He is, and will mani-
fest Himself before our
faces. Wherefore we
jastly love Him.

163

For he who shall both “do and
teach, the same shall be great in
the kingdom.”? 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 temples,’ 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.

Cuap. xvi.— The fate of false teachers.

Do not err, my bre-
thren. Those that cor-
rupt families shall not
inherit the kingdom of
God. If, then, those
who do this as respects
the flesh have suffered
death, how much more
shall this be the case
with any one who cor-

> Matt v, 19,

* Comp, James i. 16.

3.2 Cor. viii. 18.
* 1 Cor. vi. 9, 10.

Do not err, my brethren.‘ Those
that corrupt families shall not in-
herit the kingdom of God. And
if those that corrupt mere human
families are condemned to death,
how much more shall those suffer
everlasting punishment who en-
deavour to corrupt the church of
Christ, for which the Lord Jesus,
the only-begotten Son of God,
2 1 Cor. vi. 19.

164

rupts by wicked doctrine
the faith of God, for
which Jesus Christ was
crucified! Such an one
becoming defiled [in this
way |, shall go away into
everlasting fire, and so
shall every one that
hearkens unto him.

to death!

THE EPISTLE OF IGNATIUS

endured the cross, and submitted
Whosoever, “ being
waxen fat,"' and * become gross,”
sets at nought Ilis doctrine, shall
go into hell. In like manner, every
one that has received from God
the power of distinguishing, and
yet follows an unskilful shepherd,
and receives a false opinion for the
truth, shall be punished. * What
communion hath light with dark-
ness? or Christ with Belial? Or
what portion hath he that believeth
with an infidel? or the temple of
God with idols?”? And in like
manner say I, what communion
hath truth with falsehood? or
righteousness with unrighteous-
ness? or true doctrine with that

which is false ?

411

CnaP. xvit.— Beware of false doctrines.

For this end did the
Lord suffer the oint-
ment to be poured upon
His .head? that He
might breathe immor-
tality into His church.
Be not ye anointed with
the bad odour of the
doctrine of the prince
of this world; let him
not lead you away cap-
tive from the life which
is set before you. And

! Deut. xxxii. 15.
* Comp. John xii. 7.

For this end did the Lord suffer
the ointment to be poured upon
His head,’ that His church might
breathe forth immortality. For
saith [the Scripture], * Thy name
is as ointment poured forth; there-
fore have the virgins loved Thee:
they have drawn Thee; at the
odour of Thine ointments we will
run after Thee."* Let no one be
anointed with the bad odour of the
doctrine of [the prince of] this
world; let not the holy church of

2 2 Cor. vi. 14-16.
* Song of Sol. i. 8, 4.

TO THE EPHESIANS.

why are we not all pru-
dent, since we have re-
ceived the knowledge
of God, which is Jesus
Christ? Why do we
foolishly perish, not re-
cognising the gift which
the Lord has of a truth
sent to us?

165

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 acknowledging
the gift which we have received,
do we foolishly perish ?

Cuap. xvitt.—The glory of the cross.

Let my spirit be
counted as nothing? for
the sake of the cross,
which is a stumbling-
block? to those that do
not believe, but to us
salvation and life eter-
nal “ Where is the
wise man? where the
disputer?"* Where is
the boasting of those
who are styled prudent t
For our God, Jesus
- Christ, was, according

‘4-to the appointment? of

| God, conceived in the
womb by Mary, of the
seed of David, but by

The cross of Christ is indeed a
stumbling-block to those that do
not believe, but to the believing
it is salvation and life eternal.
* Where is the wise man? where
the disputer?”* Where is the
boasting of those who are called
mighty? For the Son of God,
who was begotten before time
began, and established all things
according to the will of the Father,
He was conceived in the womb of
Mary, according to the appoint- ΄
ment of God, of the seed of David,
and by the Holy Ghost. For
says [the Scripture], “ Behold, a
virgin shall be with child, and
shall bring forth a son, and He

1 Là the ages."
: Ani m De tradat “ offscouring,” 1 Cor. iv. 18.
: ἰδ guo npe uring, EM

my f Cor. 18

2 2 20 fore the ages."

** dispensation.” Comp. Col. i. 25; 1 Tim. i. 4.

166

the Holy Ghost. He
was born and baptized,
that by His passion He
might purify the water.

THE EPISTLE OF IGNATIUS

shall be called Immanuel"! He was
born and was baptized by John,
that He might ratify the institu-
tion committed to that prophet.

Cuap. xix.— Tree celebrated mysteries.

Now the virginity of
Mary was hidden from
the prince of this world,
as was also her off-
spring, and the death of
the Lord; three mys-
teries of renown,’ which
were wrought in silence
by® God. How, then,
was He manifested to
the world?* A star
shone forth in heaven
above all the other stars,
the light of which was
inexpressible, while its
novelty struck men with
astonishment. And all
the rest of the stars,
with the sun and moon,
formed a chorus to this
star, and its light was
exceedingly great above
them all. And there
was agitation felt as to
whence this new spec-
tacle came, so unlike to
everything else [in the
heavens]. Hence every

1 Isa. vii. 14; Matt. i. 23.

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,’ which were
wrought in silence, but have been
revealed tous. A star shone forth
in heaven above all that were be-
fore it, and its light was inexpres-
sible, while its novelty struck men
with astonishment. And all the
rest of the stars, with the sun and
moon, formed a chorus to this star.
It far exceeded them all in bright-
ness, and agitation was felt as to
whence this new spectacle [pro-
ceeded]. Hence worldly wisdom
became folly; conjuration was
seen to be mere trifling; and
magic became utterly ridiculous.
Every law of wickedness vanished
away; the darkness of ignorance
was dispersed ; and tyrannical au-
thority was destroyed, God being
manifested as a man, and man
displaying power as God. But
neither was the former a mere
imagination,’ nor did the second

2 Literally, “ of noise.”

3 Or, ‘‘in the silence of God”—divine silence.

4 Literally, ‘‘ to the ages.”
* Literally, ** opinion."

5 Some read, "" bond."

TO THE EPHESIANS. 167

kind of magic was de-
stroyed, and every bond
of wickedness disap-
peared; ignorance was
removed, and the old
kingdom abolished, God
Himself being mani-
fested in human form
for the renewal of eter-
nal life, And now that
took a beginning which
had been prepared by
God. Henceforth all
things were in a state
of tumult, because He
meditated the abolition
of death.

Crap. xx.— Promise of
another letter.

If Jesus Christ shall
graciously permit me
through your prayers,
and if it be His will, I
shall, in a second little
work which I will write
to you, make further
manifest to you [the
nature of] the dispensa-
tion of which I have
begun [to treat], with
respect to the new man,
Jesus Christ, in His
faith and in His love,

? Literally, *' bareness."

imply a bare humanity;! but the
one was absolutely true,” and the
other an economical arrangement?
Now that received a beginning
which was perfected by God.*
Henceforth all things were in a
state of tumult, because He medi-
tated the abolition of death.

Crap. xx.—Echortations to sted-
fastness and unity.

Stand fast, brethren, in the faith
of Jesus Christ, and in His love,
in His passion, and in his resurrec-
tion. Do ye all come together in

3. Literally, “ trath.”

® Literally, ' an economy."
* Or, «that which was perfect received a beginning from God.”

168 THE EPISTLE OF IGNATIUS

in His suffering and in
His resurrection. Espe-
cially [will I do this *] if
the Lord make known
to me that ye come to-
gether man by man in
common through grace,
individually,? in one
faith, and in Jesus
Christ, who was of the
seed of David accord-
ing to the flesh, being
both the Son of man
and the Son of God,
so that ye obey the
bishop and the presby-
tery with an undivided
mind, breaking one and
the same bread, which
is the medicine of im-
mortality, and the anti-
dote to prevent us from
dying, but [which
causes] that we should
live for ever in Jesus

Christ.

CHAP

My soul be for yours
and theirs‘ whom, for
the honour of God, ye
have sent to Smyrna;
whence also I write to

common, and individually,” through
grace, in one faith of God the
Father, and of Jesus Christ His
only-begotten Son, and “ the first-
born of every creature,"* but of
the seed of David according to the
flesh, being under the guidance of
the Comforter, in obedience to the
bishop and the presbytery with an
undivided mind, breaking one and
the same bread, which is the medi-
cine of immortality, and the ant
dote which prevents us from dying,
but a cleansing remedy driving
away evil, [which causes] that we
should live in God through Jesus
Christ.

. XXI.— Conclusion.

My soul be for yours and theirs‘
whom, for the honour of God, ye
have sent to Smyrna ; whence also
I write to you, giving thanks to the
Lord, and loving Polycarp even as

! The punctuation and meaning are here doubtful.

3 Literally, ‘‘ by name.”

* CoL i. 15.

* Some render, ** May I, in my turn, be the means of refreshing you

and those," etc,

TO THE EPHESIANS. 169

you, giving thanks unto
the Lord, and loving
Polycarp even as I do
you. Remember me,
as Jesus Christ also re-
membered you. Pray
ye for the church which
is in “Syria, whence I
am led bound to Rome,
being the last of the
faithful who are there,
even as I have been
thought worthy to be
chosen? to show forth
the honour of God.
Farewell in God the
Father, and in Jesus
Christ, our common
hope.

Ido you. Remember me, as Jesus
Christ also remembers you, who is
blessed forevermore. Pray ye for
the church of Antioch which is in
Syria, whence I am led bound to
Rome, being the last of the faith-
ful that are there, who! 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].*

1 Some read, “even as."
? Literally, ‘to be found for."
* Some omit, ** Grace [be with you]."

THE EPISTLE OF IGNATIUS TO
THE MAGNESIANS.

——

SnonrER.

Ignatius, who is also
called Theophorus, to
the [church] blessed in
the grace of God the
Father, in Jesus Christ
our Saviour, in whom
I salute the church
which is at Magnesia,
near the Meander,and
wish it abundance of
happiness in God the
Father, and in Jesus
Christ.

Longer.

Ignatius, who is also called Theo-
phorus, to the |church| blessed
in the grace of God the Father,
in Jesus Christ our Saviour, in
whom I salute the church which
is at Magnesia, near the Meander,
and wish it abundance of happi-
ness in God the Father, and in
Jesus Christ, our Lord, in whom
may you have abundance of hap-
piness.

Cuap. 1.—Reason of writing the epistle.

Having been informed
of your godly love, so
well-ordered, I rejoiced
greatly, and determined

Having been informed of your
godly? love, so well-ordered, I re-
joiced greatly, and determined to
commune with you in the faith of
Jesus Christ, For as one who has
been thought worthy of a divine
and desirable name, in those bonds
which I bear about, I commend the

172 THE EPISTLE OF IGNATIUS

of the most honourable
of all names,' in those
bonds which I bear
about, I commend the
churches, in which I
pray for a union both
of the flesh and spirit
of Jesus Christ, the

constant source of our

life, and of faith and
love, to which nothing
is to be preferred, but
especially of Jesus and
the Father, in whom,
if we endure all the
assaults of the prince of
this world, and escape
them, we shall enjoy

God.

churches, in which I pray for s
union both of the flesh and spiri
of Jesus Christ, * who is the S»
viour of all men, but specially of
them that believe;"? by whose blood
ye were redeemed ; by whom ye
have known God, or rather have
been known by Him;? in whom
enduring, ye shall escape all the
assaults of this world: for “ He
is faithful, who will not suffer you
to be tempted above that which ye
are able.” *

CAP. 11.—/7 rejoice in your messengers.

Since, then, I have
had the privilege of see-
ing you, through Damas
your most worthy bishop,
and through your wor-
thy presbyters Bassus
and Apollonius, and
through my fellow-ser-
vant the deacon Sotio,
whose friendship may I
ever enjoy, inasmuch as

Since, then, I have had the
privilege of seeing you, through
Damas your most worthy? bishop,
and through your worthy? presby-
ters Bassus and Apollonius, and
through my fellow-servant the
deacon Sotio, whose friendship may
I ever enjoy,’ inasmuch as he, by
the grace of Glod, is subject to the
bishop and presbytery, in the law

1 Literally, “ of the most God-becoming name,” referring either to the
appellation ** Theophorus," or to that of ‘‘ martyr” or ** confessor."

? ] Tim. iv. 10.
4 1 Cor. x. 13.

8. Comp. Gal. iv. 9.
5 Literally, ** worthy of God."

$ Literally, ** whom may I enjoy."

TO THE MAGNESIANS.

he is subject to the

bishop as to the grace of
God, and to the presby-
tery as to the law of
Jesus Christ, [I now
write’ to you].

173

of Jesus Christ, [I now write’ to
you].

Cuap. 111.—Honour your youthful bishop.

Now it becomes you
also not to treat your
bishop too familiarly on
account of his youth,’
but to yield him all
reverence, having re-
spect to? the power of
God the Father, as I
have known even holy
presbyters do, not judg-
ing rashly, from the
manifest youthful ap-
pearance* [of their
bishop], but as being
themselves prudent in
God, submitting to him,
or rather not to him,
but to the Father of
Jesus Christ, the bishop
of us all It is there-
fore fitting that you
should, after no hypo-
critical fashion, obey

Now it becomes you also not to
despise the age of your bishop, but
to yield him all reverence, accord-
ing to the will of God the Father,
as I have known even holy pres-
byters do, not having regard to the
manifest youth [of their bishop],
but to his knowledge in God ; in-
asmuch as * not the ancient are
[necessarily] wise, nor do the aged
understand prudence; but there is
a spirit in men."? For Daniel the
wise, at twelve years of age, be-
came possessed of the divine Spirit,
and convicted the elders, who in
vain carried their grey hairs, of
being false accusers, and of lusting
after the beauty of another man's
wife. 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.’ In like manner, Jeremiah

1 The apodosis is here wanting in the original, but must evidently be
supplied in some such way as above.
3 Literally, ‘‘ to use the age of your bishop."

3 Literally, ‘‘ according to."

5 Job xxxii. 8, 9.

7 1 Sam. iii. 1.

4 Literally, ** youthful condition.”
6 Dan. xiii. (Apoc.).

174 THE EPISTLE OF IGNATIUS

[your bishop], in honour
of Him who has willed
us [so to do], since he
that does not so dc-
ceives not [by such
conduct] the bishop that
is visible, but seeks to

2 Jer. i. 7.
3 2 Kings xxii. xxiii.
5 1 Tim. iv. 12.

also received this message from
God, “ Say not, I am a child”!
Solomon too, and Josiah, [exempli-
fied the same thing.] The former,
being made king at twelve years
of age, gave that terrible and
difficult judgment in the case of
the two women concerning their
children? The latter, coming to
the throne when eight years old,’
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 met,
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.’
Timothy the Christ-bearer was
young, but hear what his teacher
writes to him: * Let no man de-
spise thy youth, but be thou an
example of the believers in word
and in conduct"? It is becoming,
therefore, that ye also should be
obedient to your bishop, and con-
tradict him in nothing; for it isa
fearful thing to contradict any
such person. For no one does [by
such conduct] deceive him that
is visible, but does [in reality]
3 1 Kings iii. 16.
* Dan. xiii. 52 (Apoc.).

TO THE MAGNESIANS. 175

k Him that is in-
le. And all such
luct has reference
o man,! but to God,
knows all secrets.

1 Literally, “to flesb."
5 Ex. xvi. 8.
5 Num. xvi. 31.

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.”?
And Moses declares, “ For their
murmuring is not against us, but
against the Lord God."? 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, and were
cast down alive into Hades. Korah
also and the two hundred and
fifty who conspired with him
against Aaron, were destroyed by
fire. Absalom, again,’ who had slain
his brother, became suspended on
ἃ tree, and had his evil-designing
heart thrust through with darts.
In like manner was Abeddadan'
beheaded for the same reason.
Uzziah,? when he presumed to op-
pose the priests and the priesthood,
was smitten with leprosy. Saul
also was dishonoured,’ because he
did not wait for Samuel the high
priest. It behoves you, therefore,
also to reverence your superiors.

3 1 Sam. viii. 7.
4 Num. xvi. 1.
€ 2 Sam. xviii. 14.

7 Sheba is referred to under this name: see 2 Sam. xx. 22.

8 2 Chron. xxvi. 20.

? 1 Sam. xiii. 11.

176

THE EPISTLE OF IGNATIUS

Crap. 1v.—Some wickedly act independently of the bishop.

It is fitting, then, not
only to be called Chris-
tians, but to be so in
reality : as some indeed
give one the title of
bishop, but do all things
without him. Now such
persons seem to me to be
not possessed of a good
conscience, seeing they
are not stedfastly ga-
thered together accord-
ing to the command-
ment.

It is fitting, then, not only to be
called Christians, but to be so in
reality. For it is not the being
called so, but the being really so,
that renders a man blessed. To
those who indeed talk of the bishop,
but do all things without him, will
He who is the true and first Bishop,
and the only High Priest by nature,
declare, * Why call ye me Lord,
Lord, and do not the things which
Isay?”* For such persons seem
to me not possessed of a good
conscience, but to be simply dis-
semblers and hypocrites.

Crap. v.— Death is the fate of all such.

Seeing, then, all
things have an end,
these two things are
simultaneously set be-
fore us—death and life ;
and every one shall go
unto his own place. For
as there are two kinds
of coins, the one of
God, the other of the
world, and each of these
has its special character
stamped upon it, [so is
it also here.] The un-
believing are of this

1 Luke vi. 46.

Seeing, then, all things have an
end, and there is set before us life
upon our observance [of God’s pre-
cepts], but death as the result of
disobedience, and every one, ac-
cording to the choice he makes,
shall go to his own place, let us flee
from death, and make choice of
life. For I remark, that two dif-
ferent characters are found among
men—the one true coin, the other
spurious. The truly devout man
is the right kind of coin, stamped
by God Himself. The ungodly

man, again, is false coin, unlawful,

? The apodosis is wanting in the original, and some prefer finding it

in the following sentence.

TO THE MAGNESIANS.

world ; but the believing
have, in love, the cha-
racter of God the Father
by Jesus Christ, by
whom, if we are not in
readiness to die into His
passion, His life is not
in us.

177

spurious, counterfeit, wrought not
by God, but by the devil. I do
not mean to say that there are two
different human natures, but that
there is one humanity, sometimes
belonging to God, and sometimes
to the devil. If any one is truly
religious, he is a man of God; but
if he is irreligious, he is a man.of
the devil, made such, not by nature,
but by his own choice. The unbe-
lieving bear the image of the prince
of wickedness. The believing pos-
sess the image of their Prince,
God the Father, and Jesus Christ,
through whom, if we are not in
readiness to die for the truth into
His passion,' His life is not in us.

Cuap. vi.— Preserve harmony.

Since therefore I
have, in the persons
before mentioned, be-
held the whole multi-
tude of you in faith
and love, I exhort you
to study to do all things
with a divine harmony,’
while your bishop pre-
sides in the place of
God, and your presby-
ters in the place of the
assembly of the apostles,
along with your deacons,
who are most dear to

Since therefore I have, in the
persons before mentioned, beheld
the whole multitude of you in faith
and love, I exhort you to study to
do all things with a divine har-
mony,” while your bishop presides
in the place of God, and your
presbyters in the place of the
assembly of the apostles, along
with your deacons, who are most
dear to me, and are entrusted with
the ministry of Jesus Christ. He,
being begotten by the Father

1 Or, "after the likeness of His passion,”
5 Literally, “in harmony of God."

VOL, 7,

178

me, and are entrusted
with the ministry of
Jesus Christ, who was
with the Father before
the beginning of time!
and in the end was
revealed. Do ye all
then, imitating the same
divine conduct,’ pay re-
spect to one another,
and let no one look
upon his neighbour
after the flesh, but do
ye continually love each
other in Jesus Christ.
Let nothing exist among
you that may divide
you ; but be ye united
with your bishop, and
those that preside over
you, as a type and evi-
dence of your immor-
tality.*

THE EPISTLE OF IGNATIUS

before the beginning of time,’ was
God the Word, the only-begotten
Son, and remains the same for
ever; for “of His kingdom there
shall be no end,”? says Daniel the
prophet. Let us all therefore love
one another in harmony, and let
no one look upon his neighbour
according to the flesh, but in
Christ Jesus. Let nothing exist
among you which may divide you;
but be ye united with your bishop,
being through him subject to God
in Christ.

CHAP. vil.—Do nothing without the bishop and presbyters.

As therefore the Lord
did nothing without the
Father, being united to
Him, neither by Him-
self nor by the apostles,
so neither do ye any-
thing without the bishop
and presbyters. Neither

As therefore the Lord does
nothing without the Father, for
says He, “TI can of mine own self
do nothing," so do ye, neither
presbyter, nor deacon, nor layman,
do anything without the bishop.
Nor let anything appear commend-
able to you which is destitute of

1 Literally, ** before the ages.”
2 Dan. ii. 44, vii. 14, 27.
5 Literally, ‘receiving the like manners of God.”

4 The meaning is here doubtful.

§ John v. 80.

TO THE MAGNESIANS.

endeavour that anything
appear reasonable and
proper to yourselves
apart; but being come
together into the same
place, let there be one
prayer, one supplica-
tion, one mind, one
hope, in love and in joy
undefiled. There is
one Jesus Christ, than
whom nothing is more
excellent. Do ye there-
fore all run together as
into one temple of God,
as to one altar, as to
one Jesus Christ, who
came forth from one
Father, and is with and
has gone to one.

179

his approval! For every such
thing is sinful, and opposed [to the
will of] God. Do ye all come
together into the same place for
prayer. Let there be one common
supplication, one mind, one hope,
with faith unblameable in Christ
Jesus, than which nothing is more
excellent. Do ye all, as one man,
run together into the temple of
God, as unto one altar, to one
Jesus Christ, the High Priest of
the unbegotten God.

Canar. virI.— Caution against false doctrines.

Be not deceived with
strange doctrines, nor
with old fables, which
are unprofitable. For
if we still live according
to the Jewish law, we
acknowledge that we
have not received grace.
For the divinest pro-
phets lived according to
Christ Jesus. On this
account also they were
persecuted, being in-
spired by His grace to

1 Or, “ contrary to his judgment.”

Be not deceived with strange
doctrines, * nor give heed to fables
and endless genealogies,”? and
things in which the Jews make
their boast. “Qld things are
passed away: behold, all things
have become new? For if we
still live according to the Jewish
law, and the circumcision of the
flesh, we deny that we have re-
ceived grace. For the divinest
prophets lived according to Jesus
Christ. On this account also they
were persecuted, being inspired by
3 1 Tim.i.4. *% 2 Cor. v. 17.

180

fully convince the un-
believing that there is
one God, who has mani-
fested Himself by Jesus
Christ His Son, who is
His eternal Word, not
proceeding forth from
silence! and who in all
things pleased Him
that sent Him.

THE EPISTLE OF IGNATIUS

grace to fully convince the unbe-
lieving that there is one God, the
Almighty, who has manifested
Himself by Jesus Christ His Son,
who is His Word, not spoken, but
essential. For He is not the voice
of an articulate utterance, but a
substance begotten by divine power,
who has in all things pleased Him
that sent Him.’

Cuap. 1x.—Let us live with Christ.

If, therefore, those
who were brought up
in the ancient order of
things? have come to the
possession of a new‘
hope, no longer observ-
ing the Sabbath, but
living in the observ-
ance® 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,?
and therefore endure,
.that we may be found

If, then, those who were con-
versant with the ancient Scrip-
tures came to newness of hope,
expecting the coming of Christ, as
the Lord teaches us when He says,
“If ye had believed Moses, ye
would have believed me, for he
wrote of me;"? and again, “ Your
father Abraham rejoiced to see
my day, and he saw it, and was
glad; for before Abraham was, I
am;" 7 how shall we be able to live
without Him? The prophets
were His servants, and foresaw
Him by the Spirit, and waited for
Him as their Teacher, and ex-

pected Him as their Lord and

1 Some have argued that the Gnostic Σιγή, silence, is here referred to,
and have consequently inferred that this epistle could not have been

written by Ignatius.

2 Some read ὑποστήσαντι, "that gave Him His Aypostasis, or sub-

stance.”

5 Literally, ‘‘in old things.”

5 John v. 46.
* John viii. 56, 58.

4 Or, ** newness of."
9 Or, '* according to.”

5 Literally, ** we have received to believe.”

TO THE MAGNESIANS.

the disciples of Jesus
Christ, our only Master
—how shall we be able
to live apart from Him,
whose disciples the pro-
phets themselves in the
Spirit did wait for
Him as their Teachert
And therefore He whom
they rightly waited for,.
being come, raised them
from the dead.*

1 Tea, xxxv. 4.
* Gen. iii, 19.

181

Saviour, saying, * He will come
, and save us"! 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.”? For
say the [holy] oracles, “In the
sweat of thy face shalt thou eat
thy bread.”* But let every one
of you keep the Sabbath after a
spiritual manner, rejoicing in
meditation on the law, not in re-
laxation of the body, admiring the
workmanship of God, and not
eating things prepared the day
before, nor using lukewarm drinks,
and walking within a prescribed
space, nor finding delight in danc-
ing and plaudits which have no
sense in them.’ And after the
observance of the Sabbath, let
every friend of Christ keep the
Lord’s day as a festival, the resur-
rection-day, the queen and chief
of all the days [of the week].
Looking forward to this, the pro-
phet declared, * To the end, for
the eighth day,'* on which our
life both sprang up again, and the
victory over death was obtained
in Christ, whom the children of

3 2 Thess. iii. 10.
* Comp. Matt. xxvii. 52.

5 Reference is here made to well-known Jewish opinions and prac-

tices with
spot yf] to be traversed.

“ἀν

pi xii, Greer?

¢ to the Sabbath. The Talmud fixes 2000 cubits as the

Philo (De Therap.) refers to the dancing,

182 THE EPISTLE OF IGNATIUS

perdition, the enemies of the S

viour, deny, * whose god is their
belly, who mind earthly things,” *
who are “lovers of pleasure, and
not lovers of God, having a form
of godliness, but denying the
power thereof."? These make
merchandise of Christ, corrupting

His word, and giving up Jesus

sale: they are corrupters of women,
and covetous of other men’s pos-
sessions, swallowing up wealth?
insatiably ; from whom may ye

be delivered by the mercy
God through our Lord Jes
Christ !

Cuap. x.—Beware of Judaizing.

Let us not, therefore,
be insensible to His
kindness. For were
He to reward ws ac-
cording to our works,
we should cease to be.
Therefore, having be-
come His disciples, let
us learn to live accord-
ing to the principles of
Christianity. For who-
soever is called by any
other name besides this,
is not of God. Lay
aside, therefore, the evil,
the old, the sour leaven,

1 Phil. iii. 18, 19.

Let us not, therefore, be insen-

sible to His kindness. For we

He to reward us according to our
works, we should cease to be. For
“if Thou, Lord, shalt mark iniqui-
ties, O Lord, who shall stand?” *
Let us therefore prove ourselves
worthy of that name which we

have received. For whosoever

called by any other name besides
this, he is not of God; for he has
not received the prophecy which
speaks thus concerning us: * The
people shall be called by ἃ new
name, which the Lord shall name

them, and shall be a holy people.
3 2 Tim. iii. 4.

δ Literally, ** whirlpools of wealth." | * Ps. exxx. 8.
5 Literally, ** according to Christianity." 9 Iga. lxii. 2, 12.

996

TO THE MAGNESIANS.

and be ye changed
into the new leaven,
which is Jesus Christ.
Be ye salted in Him,
lest any one among you
should be corrupted,
since by your savour ye
shall be convicted. It
is absurd to profess‘
Christ Jesus, and to
Judaize. For Chris-
tianity did not embrace?
Judaism, but Judaism
Christianity, that 80
every tongue which
believeth might — be
gathered together to
God.

183

This was first fulfilled in Syria;
for “the disciples were called
Christians at Antioch,” when Paul
and Peter were laying the founda- -
tions of the church. Lay aside,
therefore, the evil the old, the
corrupt leaven,’ and be. ye changed
into the new leaven of grace.
Abide in Christ, that the stranger?
may not have dominion over you.
It is absurd to speak of Jesus
Christ with the tongue, and to;
cherish in the mind a Judaism;
which has now come to an end.
For where there is Christianity
there cannot be Judaism. For
Christ is one, in whom every
nation that believes, and every
tongue that confesses, is gathered
unto God. And those that were
of a stony heart have become the
children of Abraham, the friend
of God ;* and in his seed all those
have been blessed? who were or-

" dained to eternal life? in Christ.

Crap. x1.—I write these things to warn you.

These things [I ad-

dressto you], my beloved,

not that I know any of

1 Acta xi. 26.
δ Or, '* enemy."

These things [I address to you],
my beloved, not that I know any
of you to be in such a state;? but,

3 1 Cor. v. 7.
4 Some read, ‘‘ to name.”

δ Literally, ‘* believe into, ” merge into.
6 Matt. iii. 9; Isa. xli. 8; James ii. 28. Some read, ‘‘ children of God,

friends of Abraham.”
7 Gen. xxviii. 14.

9 Acta xiii. 48.

? i.e. addicted to the error of Judaizing.

184

you to be in such a
state;! but, as less than
any of you, I desire to
guard you beforehand,
that ye fall not upon the
hooks of vain doctrine,
but that ye attain to full
assurance in regard to
the birth, and passion,
and resurrection which
took place in the time
of the government of
Pontius Pilate, being
truly and certainly ac-
complished by Jesus
Christ, who is our hope,”
from which may no one
of you ever be turned
aside.

1 £,e, addicted to the error of Judaizing.

8 2 Tim. iv. 1; Rom. ii. 6.

THE EPISTLE OF IGNATIUS

as less than any of you, I desire to
guard you beforehand, that ye fall
not upon the hooks of vain doc-
trine, but that you may rather
attain to a full assurance in Christ,
who was begotten by the Father
before all ages, but was afterwards
born of the Virgin Mary without
any intercourse with man. He
also lived a holy life, and healed
every kind of sickness and disease
among the people, and wrought
signs and wonders for the benefit
of men; and to those who had fallen

—

into the error of polytheism He '

made known the one and only true

God, His Father, and underwent |

the passion, and endured the cross |

at the hands of the Christ-killing
Jews, under Pontius Pilate the
governor and Herod the king. He
also died, and rose again, and
ascended into the heavens to Him
that sent Him, and is sat down at
His right hand, and shall come at
the end of the world, with His
Fathers glory, to judge the living
and the dead, and to render to
every one according to his works.*
He who knows these things with a
full assurance, and believes them,
is happy ; even as ye are now the
lovers of God and of Christ, in
the full assurance of our hope, from
which may no one of us‘ ever be
turned aside!

? 1 Tim. i. 1.

* Some read, ‘‘ of you.”

TO THE MAGNESIANS. 185
Cuap. xu.— Ye are superior to me.
May I enjoy you in all respects,

May I enjoy you in
all respects, if indeed I
be worthy! For though
I am bound, I am not
worthy to be compared
to any of you that are
at liberty. I know that
ye are not puffed up,
for ye have Jesus Christ
in yourselves, And all
the more when I com-
mend you, I know that
ye cherish modesty’ of
spirit; as it is written,
“The righteous man is

his own accuser.”?

1 Literally, “are reverent.”
? Isa. xliii. 26.

* Luke xri, 15.

7. Some read, ‘ Jacob.”

* 1 Chron, xvii. 16.

4 Ey 10.

if indeed I be worthy! For though
I am bound, I am not worthy to be
compared to one of you that are at
liberty. I know that ye are not
puffed up, for ye have Jesus in
yourselves. And all the more when
I commend you, I know that ye
cherish modesty * of spirit; as it is
written, * The righteous man is his
own accuser;"? and again, “ De-
clare thou first thine iniquities, that
thou mayest be justified ;”* and
again, * When ye shall have done
all things that are commanded you,
say, We are unprofitable servants;"*
* for that which is highly esteemed
among men is abomination in the
sight of God." For says [the
Scripture], “God be merciful to
me a sinner." Therefore those
great ones, Abraham and Job,’
styled themselves “dust and
ashes"? before God. And David
says, * Who am I before Thee, O
Lord, that Thou hast glorified me
hitherto?”® And Moses, who
was “the meekest of all men,”?°
saith to God, “I am of a feeble
voice, and of a slow tongue.”" Be

? Prov. xviii, 17 XX).

* Gen. xviii. "Un Job xxx. 19.
?? Num. xii. 8.

)

186 THE EPISTLE OF IGNATIUS

ye therefore also of a humble
spirit, that ye may be exalted ; for
“he that abaseth himself shall be
exalted, and he that exalteth him-
self shall be abased."!

Cuap. x111.—Be established in faith and unity.

Study, therefore, to
be established in the
doctrines of the Lord
and the apostles, that
so all things, whatso-
ever ye do, may prosper
both in the flesh and
spirit; in faith and
love ; in the Son, and in
the Father, and in the
Spirit ; in the beginning
and in the end; with
your most admirable
bishop, and the well-
compacted spiritual
crown of your presby-
tery, and the deacons

who are according to:

God. Be ye subject to
the bishop, and to one
another, as Jesus Christ
to the Father, according
to the flesh, and the
apostles to Christ, and
to the Father, and to
the Spirit; that so there
may be a union both
fleshly and spiritual.
1 Luke xiv. 11.

Study, therefore, to be estab-
lished in the doctrines of the Lord
and the apostles, that so all things,
whatsoever ye do, may prosper,
both in the flesh and spirit, in faith
and love, with your most admirable
bishop, and the well-compacted ?
spiritual crown of your presbytery,
and the deacons who are according
to God. Be ye subject to the
bishop, and to one another, as
Christ to the Father, that there
may be a unity according to God
among you.

2 Literally, ** well-woven.”

TO THE MAGNESIANS.

187

Cuap. x1v.— Your prayers requested.

Knowing as I do
that ye are full of God,
I have but briefly ex-
horted you. Be mind-
ful of me in your
prayers, that I may
attain to God; and of
the church which is in
Syria, whence I am not
worthy to derive my
name: for I stand in
need of your united
prayer in God, and your
love, that the church
which is in Syria may
be deemed worthy of
being refreshed? 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! 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 Smyr-
nzans. The rest of the
churches, in honour of
Jesus Christ, also salute
you. Fare ye well in

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

1 Literally, ' of being fed as by a shepherd.”
s Literally, “‘ of being sprinkled with dew.”

188 THE EPISTLE TO THE MAGNESIANS.

the harmony of God, ye Christ, also salute you. Fare ye
who have obtained the well in harmony, ye who have ob-
inseparable Spirit, who tained the inseparable Spirit, in
is Jesus Christ. Christ Jesus, by the will of God

THE EPISTLE OF IGNATIUS TO
THE TRALLIANS,

——

SnonrER.

Ignatius, who is also
called Theophorus, to
the holy church which
is at Tralles, in Asia,
Beloved of God, the
Father of Jesus Christ,
elect, and worthy of
God, possessing peace
through the flesh, and
blood, and passion of
Jesus Christ, who is
our hope, through our
rising again to Him,
which also I salute in
its fulnese,? and in the
apostolical character,
and wish abundance of
happiness.

beni,

Lowezn.

Ignatius, who is also called Theo-
phorus, to the holy church which
ts 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,?
and in the apostolical character,"
and wish abundance of happiness.

! Som ^^ in the resurrection which is by Him."
igs aes whole members of the church," or, "^in the fulness of
]

E» itle," or, '*in the apostolic form.”

der ag an POP

190

THE EPISTLE OF IGNATIUS

Cuap. 1.—Acknowledgment of their excellence.

I know that ye pos-
sess an unblameable and
sincere mind in pa-
tience, and that not only
in present practice,? but
according to inherent
nature, as Polybius your
bishop has shown me,
who has come to Smyrna
by the will of God and
Jesus Christ, and so
sympathized in the joy
which I who am bound
in Christ Jesus possess,
that I beheld your whole
multitude in him. Hav-
ing therefore received
through him the testi-

mony of your good-will,

according to God, I
gloried to find you, as I
knew you were, the fol-
lowers of God.

CuapP. 11.—Be

For, since ye are sub-
ject to the bishop as to
Jesus Christ, ye appear
to me to live not after
the manner of men,
but according to Jesus
Christ, who died for us,

I know that ye possess an un-
blameable and sincere mind in
patience, and that not only for
present use, 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.

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.”* Wherefore also,
ye appear to me to live not after
the manner of men, but according
to Jesus Christ, who died for us,

1 Literally, ** not for use, but for a possession.”
* Literally, ** not according to use, but according to. nature.”

. 8 Heb. xiii. 17.

TO THE TRALLIANS.

in order, by believing in
His death, ye may escape
from death. It is there-
fore necessary that, as
ye indeed do, so without
the bishop ye should do
nothing, but should also
be subject to the pres-
bytery, as to the apostle
of Jesus Christ, who is
our hope, in whom, if
we live, we shall [at last]
be found. It is fitting
also that the deacons, as
being [the ministers] of
the mysteries of Jesus
Christ, should in every
respect be pleasing to
all! For they are not
ministers of meat and
drink, but servants of
the church of God.
They are bound, there-
fore, toavoid all grounds
of accusation [against
them], as they would do
fire.

191

in order that, by believing in His
death, ye may by baptism be made
partakers of His resurrection. It
is therefore necessary, whatsoever
things ye do, to do nothing without
the bishop. And be ye subject
also to the presbytery, as to the
apostles of Jesus Christ, who is
our hope, in whom, if we live, we
shall be found in Him. It behoves
you also, in every way, to please
the deacons, who are [ministers] of
the mysteries of Christ Jesus; for
they are not ministers of meat and
drink, but servants of the church
of God. They are bound, there-
fore, to avoid all grounds of accu-
sation [against them], as they would
a burning fire. Let them, then,
prove themselves to be such.

Cuap. 111.— Honour the deacons, etc.

In like manner, let
all reverence the dea-
cons as an appointment?
of Jesus Christ, and the

And do ye reverence them as
Christ Jesus, of whose place they
are the keepers, even as the bishop
is the representative of the Father

! It iadoubtfal whether this exhortation is sddressed to the deacons
oF pep; whether the former are urged in all respecta to please the

Jetta,

2 the latter in print tobe pened wi the former.

ω; andment.” The text, which is faulty in the Μ5.»
, above by Smith.
ὡς nen ded ul

192

bishop as Jesus Christ,
who is the Son of the
Father, and the presby-
ters as the sanhedrim
of God, and assembly
of the apostles. Apart
from these, there is no
church. Concerning
all this, I am persuaded
that ye are of the same
opinion. For I have
received the manifesta-
tion? of your love, and
still have it with me, in
your bishop, whose very
appearance is highly in-
structive,* and his meek-
ness of itself a power;
whom I imagine even
the ungodly must rever-
ence, seeing they are?
also pleased that I do
not spare myself. But
shall I, when permitted
to write on this point,
reach such a height of
self-esteem, that though
being a condemned °
man, I should issue
commands to you as if
I were an apostle?

! Or, "conjunction."
3 Or, “ pattern."

THE EPISTLE OF IGNATIUS

of all things, and the presbyters
are the sanhedrim of God, and as-
sembly! of the apostles of Christ.
Apart from these there is no elect
church, no congregation of holy
ones, no assembly of saints. Iam
persuaded that ye also are of this
opinion. For I have received the
manifestation? of your love, and
still have it with me, in your
bishop, whose very appearance is
highly instructive, and his meek-
ness of itself a power; whom ]
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 s.
I do not issue orders like an apostle.

2 Literally, **no church is called.”
* Literally, *' great instruction."

5 Some here follow a text similar to that of the longer recension.
* Both the text and meaning are here very doubtful; some follow th
reading of the longer recension.

TO THE TRALLIANS.

193

Crap. 1V.—4 have need of humility.

I have great know-
ledge in God, but I
restrain myself, lest I
should perish through
boasting. For now it is
needful for me to be the
more fearful, and not
give heed to those that
puff me up. For they
that speak to me [in the
way of commendation ]
scourge me. For I do
indeed desire to suffer,
but I know not if I be
worthy to do so. For
this longing, though it
is not manifest to many,
all the more vehemently
assails me^ I therefore
have need of meekness,
by which the prince of
this world is brought to
nought.

Dut I measure myself, that I
may not perish through boasting:
but itis good to glory in the Lord?
And even though I were estab-
lished? 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.

Cua». v.—I will not teach you profound doctrines.

Am I not able to
write to you of heavenly
things? Bat I fear to
do so, lest I should in-
flict injury on you who

* Literal}

J,
5 0r
5 4 con

«I know many things in God.”
4 33

For might not I write to you
things more fullof mystery? But
I fear to do so, lest I should inflict
injury on you who are but babes
[in Christ. Pardon me in this

3 | Cor. i. $1.
* Omitted in the Ms.

Á t urn altogether is given to this passage in the longer

UG
receng,, "en
A tly by mistake for ἐδυνάμην.

194

are butbabes [in Christ].
Pardon me in this re-
spect, lest, as not being
able to receive [such
doctrines], ye should be
strangled by them. For
even I, though I am
bound [for Christ], yet
am not on that account
able to understand
heavenly things, and
the places’ of the angels,
and their gatherings
under their respective
princes, things visible
and invisible. With-
out reference to such
abstruse subjects, I am
still but a learner [in
other respects*]; for
many things are want-
ing to us, that we come
not short of God.

THE EPISTLE OF IGNATIUS

respect, lest, as not being able to
receive their weighty import ye
should be strangled by them. For
even I, though I am bound [for
Christ], and am able to understand
heavenly things, the angelic orders,
and the different sorts? of angels
and hosts, the distinctions between
powers and dominions, and the
diversities between thrones and
authorities, the mightiness of the
fons, and the pre-eminence of
the cherubim and seraphim, the
sublimity of the spirit, the kingdom
of the Lord, and above all, the in-
comparable majesty of Almighty
God — though I am acquainted
with these things, yet am I not
therefore by any means perfect;
nor am I such a disciple as Paul
or Peter. For many things are
yet wanting to me, that I may not
fall short of God.

Cuap. vi.—Abstain from the poison of heretics.

I therefore, yet not I,
but the love of Jesus
Christ, entreat you that
ye use Christian nour-
ishment only, and ab-
stain from herbage of a
different kind; I mean

1 Literally, ** their force.”
$ Or, ‘ stations.”

I therefore, yet not I, but the
love of Jesus Christ, * entreat you
that ye all speak the same thing,
and that there be no divisions
among you; but that ye be per
fectly joined together in the same

mind, and in the same judgment."

3 Or, ** varieties of."

* Literally, '* passing by this ;” but both tke text and meaning are very

doubtful.
5 ] Cor. i. 10.

TO THE TRALLIANS.

heresy. For those!
[that are given to this]
mix? up Jesus Christ
with their own poison,
speaking things which
are unworthy of credit,
like those who admini-
ster a deadly drug in
sweet wine, which he
who is ignorant of does
greedily’ take, with a
fatal pleasure,? leading
to his own death.

195

For there are some vain talkers?
and deceivers, not Christians, but
Christ-betrayers? bearing about
the name of Christ in deceit, and
“corrupting the word"* of the
gospel; while they intermix the
poison of their deceit with their
persuasive talk, as if they mingled
aconite with sweet wine, that so
he who drinks, being deceived in
his taste by the very great sweet-
ness of the draught, may incau-
tiously meet with his death. One
of the ancients gives us this advice,
* Let no man be called good who
mixes good with evil"? For they
speak of Christ, not that they may
preach Christ, but that they may
reject Christ; and they speak ἢ of
the law, not that they may estab-
lish the law, but that they may
proclaim things contrary to it.
For they alienate Christ from the
Father, and the law from Christ.
They also calumniate Ilis being
born of the Virgin; they are
ashamed of His cross; they deny
His passion; and they do not
believe His resurrection. They
introduce God as a Being un-
known; they suppose Christ to be

! The ellipsis in the original is here very variously supplied.

2 Tit. i. 10.
* 2 Cor. ii. 17.

* Literally, ** sweet address."

® Literally, ** Christ-sellers.”
5 Literally, ‘‘interweave.”
7 Or, " sweetly.” -

$ The construction is here difficult and doubtful.
® Apost. Constitutions, vi. 18.
19 Supplied from the old Latin version.

196

THE EPISTLE OF IGNATIUS

unbegotten; and as to the Spirit,
they do not admit that He exists.
Some of them say that the Son is
a mere man, and that the Father,
Son, and Holy Spirit are but the
same person, and that the creation
is the work of God, not by Christ,
but by some other strange power.

CHAP. vir.— The same continued.

Be on your guard,
therefore, against such
persons. And this will
be the case with you if
you are not puffed up,
and continue in inti-
mate union with! Jesus
Christ our God, and the
bishop, and the enact-
ments of the apostles.
He that is within the

1 Literally, ** unseparated from."

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.”? For “he that does not
heal himself in his own works, is
the brother of him that destroys
himself"? If, therefore, ye also
put away conceit, arrogance, dis-
dain, and haughtiness, it will be
your privilege to be inseparably
united to God, for * He is nigh
unto those that fear Him.”* And
says He, * Upon whom will I
look, but upon him that is humble
and quiet, and that trembles at
my words?" 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,

2 Hos. v. 1.

5 Prov. xviii. 9 (LX X.).

4 Ps. Ixxxv. 9.

5 Jaa. lxvi. 2.

TO THE TRALLIANS. 197

altar is pure, but! he
that is without is not
pure; that is, he who
does anythingapartfrom
the bishop, and presby-
tery, and deacons,’ such
a man is not pure in his
conscience,

wherefore also he is obedient to
the bishop and presbyters ; but he
that is without is one that, does
anything apart from the bishop, the
presbyters, and the deacons. Such
a person is defiled in his conscience,
and is worse than an infidel. For
what is the bishop but one who
beyond all others possesses all
power and authority, so far as it is
possible for a man to possess it, who
according to his ability has been
made an imitator of the Christ of
Godt? And what is the presbytery
but a sacred assembly, the coun-
sellors and assessors of the bishop?
And what are the deacons but
imitators of the angelic powers
fulfilling a pure and blameless
ministry unto him, as the holy
Stephen did to the blessed James,
Timothy and Linus to Paul,
Anencletus and Clement to Peter?
He, therefore, that will not yield
obedience to such, must needs be
one utterly without God, an im-
pious man who despises Christ,
and depreciates His appointments.

Cnar. vit.—Be on your guard against the snares of the devil.

Not that I know there
is anything of this kind

Now I write these things unto
you, not that I know there are any

ἃ This clanso is inserted from the ancient Latin version.

2 The tart bas “ deacon.”

μι being a resemblance according to the power of Christ."

her."

Pide F

“Sou renders | imitators of Christ, ministering to the bishop, as

198

among you; butIput you
on your guard,inasmuch
as I love you greatly,
and foresee the snares
of the devil. Where-
fore, clothing your-
selves with meekness, be
ye renewed? in faith,
that is the flesh of the
Lord, and in love, that
is the blood of Jesus
Christ. Let no one of
you cherish any grudge
against his neighbour.
Give no occasion to the
Gentiles, lest by means
of a few foolish men
the whole multitude [of
those that believe] in
God be evil spoken of.
For, “ Woe to him by

1 Rom. viii. 32.

THE EPISTLE OF IGNATIUS

such persons among you; nay,
indeed I hope that God will never
permit any such report to reach my
ears, He * who spared not His Son
for the sake of His holy church."!
But foreseeing the snares of the
wicked one, I arm you before-
hand by my admonitions, as my
beloved and faithful children in
Christ, furnishing you with the
means of protection? against the
deadly disease of unruly men, by
which do ye flee from the disease?
[referred to] by the good-will of
Christ our Lord. Do ye there-
fore, clothing* yourselves with
meekness, become the imitators of
His sufferings, and of His love,
wherewith® He loved us when He
gave Himself a ransom' for us,
that He might cleanse us by His
blood from our old ungodliness,
and bestow life on us when we were
almost on the point of perishing
through the depravity that was in
us. Let no one of you, therefore,
cherish any grudge against his
neighbour. For says our Lord,
“Forgive, and it shall be forgiven
unto you.”® Give no occasion to
the Gentiles, lest *by means of
a few foolish men the word and
doctrine [of Christ] be blas-

2 Literally, ** making you drink beforehand what will preserve you."

3 Or, “" from which disease.”

5 Or, ' renew yourselves.”
7 Comp. 1 Tim. ii. 6.

* Literally, “ taking up.”
* Comp. Eph. ii. 4.
5 Matt. vi. 14.

TO THE TRALLIANS.

whose vanity my name
is blasphemed among
any.”?

199

phemed.”' For says the prophet,
as in the person of God, “ Woe to
him by whom my name is blas-
phemed among the Gentiles.”?

Cuap. 1x.—Reference to the history of Christ.

Stop your ears, there-
fore, when any one
speaks to you at vari-
ance with? Jesus Christ,
who was descended from
David, and was also of
Mary; who was truly
born, and did eat and
drink. He was traly per-
secuted under Pontius
Pilate; He was truly
crucified, and [truly]
died, in the sight of
beings in heaven, and
on earth, and under the
earth. He was also
traly raised from the
dead, His Father quick-
ening Him, even as
after the same manner
His Father will so raise
up us who believe in

11 Tim. vi. 1i Tit ii. δ,
ὁ Ljterally, "spar from.”

4 Jobn viii. 46.

Stop your ears, therefore, when
any one speaks to you at variance
with? Jesus Christ, the Son of
God, who was descended from
David, and was also of Mary;
who was truly begotten of God
and of the Virgin, but not after the
same manner. For indeed God
and man are not the same. He
truly assumed a body; for “the
Word was made flesh,"* and lived
upon earth without sin. For says
He, * Which of you convicteth me
of sin?”® He did in reality both
eat and drink. He was crucified
and died under Pontius Pilate.
He really, and not merely in ap-
pearance, was crucified, and died,
in the sight of beings in heaven,
and on earth, and under the earth.
By those in heaven I mean such
as are possessed of incorporeal na-
tures; by those on earth, the Jews
and Romans, and such persons as
were present at that time when the
Lord was crucified; and by those
under the earth, the multitude that
arose along with the Lord. For
2 Tea. ii. 5.

* John i. 14.

200 THE EPISTLE OF IGNATIUS

Him by Christ Jesus,
apart from whom we do
not possess the true life.

1 Matt. xxvii. 52.
* Heb. x. 12, 13.

says the Scripture, * Many bodies
of the saints that slept arose,"
their graves being opened. He
descended, indeed, into Hades
alone, but He arose accompanied
by a multitude; and rent asunder
that means” of separation which
had existed from the beginning of
the world, and cast down its par-
tition-wall. He also rose again
in three days, the Father raising
Him up; and after spending forty
days with the apostles, He was
received up to the Father, and
“sat down at His right hand, ex-
pecting till His enemies are placed
under His feet.”* On the day of
the preparation, then, at the third
hour, He received the sentence
from Pilate, the Father permitting
that to happen; at the sixth hour
He was crucified; at the ninth
hour He gave up the ghost; and
before sunset He was _ buried.’
During the Sabbath He continued
under the earth in the tomb in
which Joseph of Arimathsa had
laid Him. At the dawning of
the Lord’s day He arose from
the dead, according to what was
spoken by Himself, “As Jonah
was three days and three nights
in the whale’s belly, so shall the
Son of man also be three days and

3 Literally, ** hedge ” or ** fence.”

* Some read, ** He was taken down from the cross, and laid in ἃ new

tomb."

TO THE TRALLIANS.

201

three nights in the heart of the
earth.” The day of the prepa-
ration, then, comprises the passion;
the Sabbath embraces the burial;
the Lord's day contains the resur-
rection.

Cuar. 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 themselves
only seeming to exist),
then why am I in bonds?
Why do I long to be
exposed to? the wild
beasts? Do I there-
fore die in vaint* Am
I not then guilty of
falsehood‘ against [the
cross of] the Lord?

1 Matt. xii. 40.

But if, as some that are without
God, that is, the unbelieving, say,
He became man in appearance
[only], that He did not in reality
take unto Him a body, that He
died in appearance [merely], and
did not in very deed suffer, then
for what reason am I now in bonds,
and long to be exposed to? the wild
beasts? In such a case, I die in
vain, and am guilty of falsehood*
against the cross of the Lord.
"Then also does the prophet in vain
declare, “ They shall look on Him
whom they have pierced, and
mourn over themselves as over one
beloved." 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

? Literally, “to fight with.”

5 Some read this and the following clause affirmatively, instead of

ore
tama] Qesning
facis tracer of
Wu a xii, 10.

Toripg for what w

ia, that if they spoke the truth concerning the phan-
Christ's death, then Ignatius was guilty of a practical

'as false.

202

THE EPISTLE OF IGNATIUS

MÀ M — ———À— —

which is false is quite abhorrent to
the truth. Mary then did truly
conceive a body which had God
inhabiting it. And God the Word
was truly born of the Virgin, hav-
ing clothed Himself with a body of
like passions with our own. He
who forms all men in the womb,
was Himself really in the womb,
and made for Himself a body of
the seed of the Virgin, but with-
out any intercourse of man. He
was carried in the womb, even as
we are, for the usual period of
time; and was really born, as we
also are; and was in reality
nourished with milk, and partook
of common meat and drink, even
as we do. And when He had lived
among men for thirty years, He
was baptized by John, really and
not in appearance; and when He
had preached the gospel three
years, and done signs and wonders,
He who was Himself the Judge
was judged by the Jews, falsely
so called, and by Pilate the gover-
nor; was scourged, was smitten on
the cheek, was spit upon ; He wore
a crown of thorns and a purple
robe; He was condemned: He
was crucified in reality, and not
in appearance, not in imagination,
not in deceit. He really died, and
was buried, and rose from the
dead, even as He prayed in a
certain place, saying, * But do
Thou, O Lord, raise me up again,

TO THE TRALLIANS. 208

and I shall recompense them."!
And the Father, who always hears

Him,’ answered and said, “ Arise,

O God, and judge the earth ; for
Thou shalt receive all the heathen
for Thine inheritance.”* The
Father, therefore, who raised Him
up, will also raise us up through
Him, apart from whom no one
will attain to true life. For says
He, “I am the life; he that be-
lieveth in me, even though he
die, shall live: and every one that
liveth and believeth in me, even
though he die, shall live for ever.” *
Do ye therefore flee from these
ungodly heresies ; for they are the
inventions of the devil, that ser-
pent who was the author of evil,
and who by means of the woman
deceived Adam, the father of our
race.

Caap. x1.—A void the deadly errors of the Docete.

Flee, therefore, those
evil offshoots [of Satan],
which produce death-
bearing fruit, whereof
if any one tastes, he in-
stantly dies. For these
men are not the planting
of the Father. For if

! Ps. xli. 10.
* Pa. Ixxxii. 8.
5 t.e, Sstan "8.

Do ye also avoid those wicked
offshoots of his, Simon his first-
born son, and Menander, and
Basilides, and all his wicked mob
of followers, the worshippers of a
man, whom also the prophet Jere-
miah pronounces accursed.‘ Flee
also the impure Nicolaitanes, falsely

2 Comp. John xi. 42.
4 John xi. 25, 26.
6 Literally, ** loud, confused noise."

, ; .
€ Fhjonitess who denied the divine nature of our Lord, are here

refe

204

they were, they would
appear as branches of
the cross, and their fruit
would be incorruptible.
By it? He calls you
through His passion, as
being His members.
The head, therefore,
cannot be born by itself,
without its members;
God, who is [the Sa-
viour] Himself, having
promised their union.?

THE EPISTLE OF IGNATIUS

so called,! who are lovers of plea-
sure, and given to calumnious
speeches. Avoid also the chil-
dren of the evil one, Theodotus
and Cleobulus, who produce death-
bearing fruit, whereof if any one
tastes, he instantly dies, and that
not a mere temporary death, butone
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."
For if they had been branches of
the Father, they would not have
been “ enemies of the cross of
Christ,"? but rather of those who
“killed the Lord of glory."5 Bat
now, by denying the cross, and
being ashamed of the passion, they
cover the transgression of the Jews,
those fighters against God, those
murderers of the Lord ; for it were
too little to style them merely
murderers of the prophets. But
Christ invites you to [sharein] His
immortality, by His passion and
resurrection, inasmuch as ye are
His members.

Cuapr. xi1.— Continue tn unity and love.

I salute you from
Smyrna, together with

I salute you from Smyrna, to-
gether with the churches of God

1 Τὸ seems to be here denied that Nicolas was the founder of this

school of heretics.
3 i.e. the cross.
* Matt. xv. 13.

* Both text and meaning are here doubtful.
5 Phil iii. 18.

* ] Cor. ii. 8.

TO THE TRALLIANS.

the churches of God
which are with me, who
have refreshed me in
all things, both in the
flesh and in the spirit.
My bonds, which I carry
about with me for the
sake of Jesus Christ
(praying that I may
attain to God), exhort
you. Continue in har-
mony among yourselves,
and in prayer with one
another; for it becomes
every one of you, and
especially the presbyters,
to refresh the bishop, to
the honour of the Fa-
ther, of Jesus Christ,
and of the apostles. I
entreat you in love to
hear me, that I may not,
by having written, be a
testimony against you.
And do ye also pray for
me, who have need of
your love, along with
the mercy of God, that
I may be worthy of the
lot for which I am des-
tined, and that I may
not be found reprobate.

CHAP

The love of the Smyr-
neans and Ephesians
salutes you. Remember

205

which are with me, whose rulers
have refreshed me in every respect,
both in the flesh and in the spirit.
My bonds, which I carry about
with me for the sake of Jesus
Christ (praying that I may attain
to God), exhort you. Continue in
harmony among yourselves, and in
supplication ; for it becomes every
one of you, and especially the
presbyters, to refresh the bishop,
to the honour of the Father, and
to the honour of Jesus Christ and
of the apostles. 1 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.

. XIII.— Conclusion.

«The love of the Smyrnzans and
Ephesians salutes you. Remember
our church which is in Syria, from

206

in your prayers the
church which is in Syria,
from which also I am
not worthy to receive
my appellation, being
the last! of them. Fare
ye well in Jesus Christ,
while ye continue sub-
ject to the bishop, as to
the command [of God],
and in like manner to
the presbytery. And
do ye, every man, love
one another with an
undivided heart. Let
my spirit be sanctified?
by yours, not only now,
but also when I shall
attain to God. For I
am as yet exposed to
danger. But the Father
is faithful in Jesus
Christ to fulfil both
mine and your peti-
tions: in whom may ye
be found unblameable.

1 i.e. the least.

THE EPISTLE TO THE TRALLIANS.

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,? not only now, but also
when I shall have attained to God ;
for I am as yet exposed to danger.
But the Father of Jesus Christ is
faithful to fulfil both mine and
your petitions: in whom may we
be found without spot. May I
have joy of you in the Lord.

2 The shorter recension reads dy»ifers, and the longer also hesitates

between this and ἀσπάζεται.

With the former reading the meaning is

very obscure: it has been corrected as above to ἁγνίζηται.

THE EPISTLE OF IGNATIUS TO
THE ROMANS.

—————9——————

SHORTER.

Ignatius, who is also
called Theophorus, to
the church which has
obtained mercy,
through the majesty of
the Most High Father,
and Jesus Christ, His
only-begotten Son; the
church which 18 be-
loved and enlightened
by the will of Him
that willeth all things
which are according
to the love of Jesus
Christ our God, which
also presides in the
place of the region of
the Romans, worthy of
God, worthy of honour,
worthy of the highest
happiness, worthy of
praise, worthy of ob-
taining her every de-
sire, worthy of being

LONGER.

Ignatius, who is also called Theo-

phorus, to the church which has ob-
tained mercy, through the majesty
of the Most High God the Father,
and of Jesus Christ, His only-
begotten Son; the church which
is santtified and enlightened by
the will of God, who formed all
things that are according to the
faith and love of Jesus Christ,
our God and Saviour ; the church
which presides in the place of the
region of the Romans, and which
is worthy of God, worthy of
honour, worthy of the highest
happiness, worthy of praise,
worthy of credit,' worthy of being

1 Or as in the shorter recension.

208 THE EPISTLE OF IGNATIUS

deemed holy,’ and
which presides over
love, is named from
Christ, and from the
Father, which I also
salute in the name of
Jesus Christ, the Son
of the Father: to those
who are united, both
according to the flesh
and spirit, to every
one of His command-
ments ; who are filled
inseparably with the
grace of God, and are
purified from every
strange taint, [ I wish]
abundanceof happiness
unblameably, in Jesus
Christ our God.

deemed holy,’ and which presides
over love, 1s named from Christ,
and from the Father, and 1s pos-
sessed of the Spirit, which I also
salute in the name of Almighty
God, and of Jesus Christ His
Son: to those who are united,
both according to the flesh and
spirit, to every one of His com-
mandments, who are filled in-
separably with all the grace of
God, and are purified from every
strange taint, [I wish] abundance
of happiness unblameably,in God,
even the Father, and our Lord
Jesus Christ. |

CHAP. 1.—As a prisoner, I hope to see you.

Through prayer? to
God I have obtained
the privilege of seeing
your most worthy faces,
and have even* been
granted more than I re-

-quested ; for I hope as ἃ

prisoner in Christ Jesus
to salute you, if indeed

it be the will of God

1 Or, '* most holy.”

Through prayer to God I have
obtained the privilege of seeing
your most worthy faces! even as I
earnestly begged might be granted
me; for as a prisoner in Christ
Jesus I hope to salute you, if in-
deed it be the will [of God] that I be
thought worthy of attaining unto
the end. For the beginning has
been well ordered, if I may obtain

3 Some read, “since I have,” leaving out the following “for,” and
finding the apodosis in “1 hope to salute you.”

3 Literally, “ worthy of God.”

4 Some read, ** which I much desired to do."

TO THE ROMANS.

that I be thought worthy
of attaining unto the
end. Forthe beginning
has been well ordered,
if I may obtain grace
to cling to! my lot with-
out hindrance unto the
end. For I am afraid
of your love,’ 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.

209

grace to cling to' my lot without
hindrance unto the end. ForI am
afraid of your love,” lest it. should
do me an injury. For it is easy
for you to accomplish what you
please ; but it is difficult for me to
attain to God, if ye do not spare
me,’ under the pretence of carnal
affection.

Cuap. 11.—Do not save me from martyrdom.

For it is not my de-
sire to act towards you
as a man-pleaser,* but as
pleasing God, even as
also ye please Him. For
neither shall I ever have
such [another] oppor-
tunity of attaining to
God; nor will ye, if ye
shall now be silent, ever
be entitled to’the honour
of a better work. For
if ye are silent concern-

! Literally, *' to receive.”

For it is not my desire that ye
should please men, but God, even
as also ye do please Him. For
neither shall I ever hereafter have
such an opportunity of attaining to
God ; nor will ye, if ye shall now
be silent, ever be entitled to* 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

3 He probably refers here, and in what follows, to the influence which
their earnest prayers in his behalf might have with God.

* Some read γε instead of μὴ, and translate as in shorter recension.

* Some translate as in longer recension, but there is in the one case

ὑκοῖν, and in the other ógà;.

5 Literally, ‘‘ have to be inscribed to."

VOL. I.

210

ing me, I shall become
God's; but if you show
your love to my flesh,
I shall again have to run
my race. Pray, then,
do not seek to confer
any greater favour upon
me than that I be sacri-
ficed to God while the
altar is still prepared ;
that, being gathered
together in love, ye may
sing praise to the Father,
through Christ Jesus,
that God has deemed
me, the bishop of Syria,
worthy to be sent for!
from the east unto the
west. It is good to set
from the world unto
God, that I may rise
again to Him.

THE EPISTLE OF IGNATIUS

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! from the east unto the
west, and to become a martyr? in
behalf of His own precious? suffer-
ings, so as to pass, from the world
to God, that I may rise again unto
Him.

CHAP. 111.—Pray rather that I may attain to martyrdom.

Ye have never envied
any one ; ye havetaught
others. Now I desire
that those things may
be confirmed [by your
conduct], which in your
instructions ye enjoin
[on others]. Only re-
quest in my behalf both
inward and outward

Ye have never envied any one;
ye have taught others. Now I
desire that those things may be
confirmed [by your conduct], which
in your instructions ye enjoin [on
others]. Only request in my be-
half both inward and outward
strength, that I may not only speak,

- but [truly] will, so that I may not

merely be called 4 Christian, but

1 Literally, **to be found and sent for.” '
3 The text is here in great confusion.
" 3 Literally, ‘‘ beautiful.” Some read, “ it is good to,” etc.

TO THE ROMANS.

strength, that I may not
only speak, but [truly]
will; and that I may
not merely be called a
Christian, but really be
found to be one. For
if I be truly found [a
Christian], I may also
be called one, and be
then deemed faithful,
when I shall no longer
appear to the world.
Nothing visible is eter-
nal! “ For the things
which are seen are tem-
poral, but the things
which are not seen are
eternal"? For our God,
Jesus Christ, now that
He is with? the Father,
is all the more revealed
[in His glory]. Chris-
tianity is not a thing*of
silence only, but also of
[manifest] greatness.

Cnar. 1v.—Allow me

Iwritetothechurches,
and impress on them all,
that I shall willingly die
for God, unless ye hin-
der me. I beseech of

? Some read, “good.”

211

really found to be one. For if I
be truly found [a Christian], I may
also be called one, and be then
deemed faithful, when I shall no
longer appear to the world. No-
thing visible is eternal. “ For the
things which are seen are tem-
poral, but the things which are not
seen are eternal"? The Christian
is not the result* of persuasion, but
of power? 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 Ὁ continue in fellow-

ship with me.

to fall a prey to the wild beasts.

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

* 2.Cor. jy, 18, This s quotation is not found in the old Latin version

ὁ Literally, “ work.”
* John xv. 19.

212

you not to show an un-
seasonable good-will to-
wards me. Suffer me
to become food for the
wild beasts through
whose instrumentality
it will be granted me to
attain to God. I am
the wheat of God, and
let me be ground by the
teeth of the wild beasts,
that I may be found the
pure bread of Christ.
Rather entice the wild
beasts, that they may
become my tomb, and
may leave nothing of
my body ; so that when
I have fallen asleep [in
death] I may be no
trouble to any one.
Then shall I truly be a
disciple of Christ, when
the world shall not see
so much as my body.
Entreat Christ for me,
that by these instru-
ments! I may be found
a sacrifice [to God]. I
do not, as Peter and
Paul, issue command-
ments unto you. They
were apostles; I am
but a condemned man:
they were free,’ while I
am, even until now, a

THE EPISTLE OF IGNATIUS

towards me. Suffer me to become
food for the wild beasts, through
whose instrumentality it will be
granted me to attain to God. I
am the wheat of God, and am
ground by the teeth of the wild
beasts, that I may be found the
pure bread of God. Rather en-
tice the wild beasts, that they may
become my tomb, and may leave
nothing of my body; so that when
I have fallen asleep [in death], I
may not be found troublesome to
any one. Then shall I be a true
disciple of Jesus Christ, when the
world shall not see so much as my
body. Entreat the Lord for me,
that by these instruments’ I may
be found a sacrifice to God. I do
not, as Peter and Paul, issue com-
mandments unto you. They were
apostles of Jesus Christ, but I am
the very least [of believers]: they
were Ífree,? as the servants of
God; while I am, even until

1 ie. by the teeth of the wild beasts.
2 ‘ Free," probably from human infirmity.

TO THE ROMANS. 218
servant. But when I now, a servant. But when I
suffer, I shall be the suffer, I shall be the freed-man of
freed-man of Jesus, and Jesus Christ, and shall rise again
shall rise again emanci- emancipated in Him. And now,
pated in Him. And being in bonds for Him, I learn

now, being a prisoner, I
learn not to desire any-
thing worldly or vain,

CHAP.

- From Syria even unto
Rome I fight with
beasts, 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? show them-
selves all the worse. But
Iam 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 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

not to desire anything worldly
or vain.

—J1 desire to die.

From Syria even unto Rome I
fight with beasts,’ 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? 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

1 Comp. 1 Cor. xv. 32, where the word is also used figuratively.
3 Probably the soldiers received gifts from the Christians, to treat

Ignatius with kindness.
81 Cor. iv. 4.

214

of fear, they have not
touched. But if they
be unwilling to assail
me, I will compel them
to do so. Pardon me
[in this]: I know what
is for my benefit. Now
I begin to be a disciple.
And let no one, of things
visible or invisible, envy!
me that I should attain
to Jesus Christ. Let
fire and the cross; let the
crowds of wild beasts ;
let tearings? break-
ings, and dislocations
of bones; let cutting

off of members; [οἷ᾽

shatterings of the whole
body; and let all the
dreadful? torments of
the devil come upoa me:
only let me attain to
Jesus Christ.

THE EPISTLE OF IGNATIUS

touched. But if they be unwilling
to assail me, I will compel them to
do so. Pardon me [in this]: I
know what is for my benefit. Now
I begin to be a disciple, and have!
no desire after anything visible or
invisible, that I may attain to Jesus
Christ. Let fire and the cross;
let the crowds of wild beasts; let
breakings, tearings, and separations
of bones; let cutting off of mem-
bers; let bruising to pieces of the
whole body ; and let the very tor-
ment of the devil come upon me:
only let me attain to Jesus Christ.

CnaP. vi.—By death I shall attain true life.

All the pleasures of
the world, and all the
kingdoms of this earth,*
shall profit me nothing.
It is better for me to die
in behalf of? Jesus
Christ, than to reign

All the ends of the world, and
all the kingdoms of this earth,*
shall profit me nothing. It is
better for me to die for the sake
of Jesus Christ, than to reign over
all'the ends of the earth. * For
what is a man profited, if he gain

1 In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι;
hence the variety of rendering, but the translation is by no means

certain.

* Some deem this and the following word spurious.

3 Literally, “evil.”

4 Literally, ‘‘ this age.”

5 Literally, ‘ into.”

TO THE ROMANS.

over all the ends of the
earth. “For what shall
a man be profited, if he
gain the whole world,
but lose his own soul t"!
Him I seek, who died
for us: Him I desire,
who rose again for our
sake. This is the gain
which is laid up for me.
Pardon me, brethren:
do not hinder me from
living, do not wish to
keep me in a state of
death ;? and while I de-
sire to belong to God,
do not ye give me over
to the world. Suffer
me to obtain pure light :
when I have gone
thither, I shall indeed
be a man of God. Per-
mit me to be an imitator
of the passion of my
God. If any one has
Him within himself, let
him consider what I de-
sire, and let him have
sympathy with me, as
knowing how I am
straitened.

215

the whole world, but lose his own
soul?” TI long after the Lord, the
Son of the true God and Father,
even Jesus Christ. Him I seek,
who died for us and rose again.
Pardon me, brethren: do not hin-
der me in attaining to life; for
Jesus is the life of believers. Do
not wish to keep me in a state of
death,’ for life without Christ is
death. While I desire to belong
to God, do not ye give me over to
the world. Suffer mo to obtain
pure light: when I have gone
thither, I shall indeed be a man

of God. Permit me to be an imi-: "

tator of the passion of Christ, my
God. If any one has Him within
himself, let him consider what I
desire, and let him have sympathy
with me, as knowing how I am
straitened.

Cuap. vit.—Reason of desiring to die.

The prince of this
world won]d fain carry

The prince of this world would
fain carry me away, and corrupt

1 Matt. xvi. 26. Some omit this quotation.
4 Literally, ‘to die.”

216

me away, and corrupt
my disposition towards
God. Let none of you,
therefore, who are [in
Rome] help him ; rather
be ye on my side, that
is, on the side of God.
Do not speak of Jesus
Christ, and yet set your
desires on the world.
Let not envy find a
dwelling-place among
you; nor even should
I,- when present with
you, exhort you to it, be
ye persuaded to listen
to me, but rather give
credit to those things
which I now write to
you. For though I am
alive while I write to
you, yet I am eager to
die. My love! has been
crucified, and there is
no fire in me desiring to
be fed;? but there is
within me a water that
liveth and speaketh,‘
saying to me inwardly,
Come to the Father.
I have no delight in
corruptible food, nor in

the pleasures of this life.

THE EPISTLE OF IGNATIUS

my disposition towards God. Let
none of you, therefore, who are
[in Rome] help him; rather be ye
on my side, that is, on the side of
God. Do not speak of Jesus
Christ, and yet prefer this world
to Him. Let not envy find a
dwelling-place among you; nor
even should I, when present with
you, exhort you to it, be ye per-
suaded, but rather give credit to
those things which I now write to
you. For though I am alive while
I write to you, yet I am eager to
die for the sake of Christ. My
love’ has been crucified, and there
is no fire in me that loves anything;
but there is living water springing
up in me,? and which says to me
inwardly, Come to the Father. I
have no delight in corruptible
food, nor in the pleasures of this
life. I desire the bread of God,
the heavenly bread, the bread of
life, which is the flesh of Jesus
Christ, the Son of God, who be-
came afterwards of the seed of
David and Abraham; and I desire
the drink, namely His blood, which
is incorruptible love and eternal
life.

'! Some understand by love in this passage, Christ Himself; others
regard it as referring to the natural desires of the heart.

3 Literally, ‘‘ desiring material."

* Comp. John iv. 14.

4 The text and meaning are here doubtful. We have followed Hefele,
who understands by the water the Holy Spirit, and refers to John vii. 38.

TO THE ROMANS.

I desire the bread of
God, the heavenly bread,
the bread of life, which
is the flesh of Jesus
Christ, the Son of God,
who became afterwards
of the seed of David
and Abraham; and I
desire the drink of
God, namely His blood,
which is incorruptible
love and eternal life. .

217

Crap. vii1.—Be ye favourable to me.

I no longer wish to
live after the manner of
men, and my desire shall
be fulfilled if ye consent.
Be ye willing, then, that
ye also may have your
desires fulfilled. I en-
treat you in this brief
letter; do ye give credit
to me. Jesus Christ
will reveal these things
to you, [so that ye shall
know] that I speak
truly. He*isthe mouth
altogether free from
falsehood, by which the
Father has truly spoken.
Pray ye for me, that I
may attain [the object
of my desire]. I have
not written to you ac-

1 Gal. ii. 20.

I no longer wish to live after the
manner of men, and my desire
shall be fulfilled if ye consent. “1
am crucified with Christ: never-
theless I live; yet no longer I,
since Christ liveth in me.”* I en-
treat you in this brief letter: do
not refuse me; believe me that I
love Jesus, who was delivered [to
death] for my sake. ‘“ What shall
I render to the Lord for all His
benefits towards me 1"? Now
God, even the Father, and the
Lord Jesus Christ, shall reveal
these things to you, [so that ye
shall know] that I speak truly.
And do ye pray along with me,
that I may attain my aim in the
Holy Spirit. I have not written
to you according to the flesh, but
according to the will of God. If

3 Ps. cxvi. 12.

3 Some refer this to Ignatius himself.

Ἃ

218

cording to the flesh, but
according to the will of
God. If I shall suffer,
ye have wished [well]
to me; but if I am
rejected, ye have hated
me.

THE EPISTLE OF IGNATIUS

I shall suffer, ye have loved me;
but if I am rejected, ye have
hated me.

Cuap. Ix.—JPray 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! But I have ob-
tained mercy to be some-
body, if I shall attain to
God. My spirit salutes
you, and the love of the
churches that have re-
ceived me in the name
of Jesus Christ, and not
as a mere passer-by.
For even those churches
which were not? near to
me in the way, I mean

Remember in your prayers the
church which is in Syria, which,
instead of me, has now for its
shepherd the Lord, who says, * I
am the good Shepherd" And He
alone will oversee it, as well as
your love towards Him. But as
for me, I am ashamed to be counted
one of them; for I am not worthy,
as being the very last of them, and
one born out of due time. But I
have obtained mercy to be some-
body, if I shall attain to God. My
spirit salutes you, and the love of
the churches which have received
me in the name of Jesus Christ,
and not as a mere passer-by. For
even those churches which were

* Comp. 1 Cor. xv. 8, 9.
3 Some refer this to the jurisdiction of Ignatius.

TO THE ROMANS.

according to the flesh!

have gone before me,’
city by city, [to meet

me. |

219

not near to me in the way, have
brought me forward, city by city.

CHAP. X.— Conclusion.

Now I write these
things to you from
Smyrna by the Ephe-
sians, who are deservedly
most happy. There is
also with me, along with
many others, Crocus,
one dearly beloved by
me. As to those who
have gone before me
from Syria to Rome
for the glory of God, I
believe that you are
acquainted with them;
to whom, [then,] do ye
make known that I am
at hand. For they are
all worthy, both of God
and of you; and it is be-
coming that you should
refresh them in all
things. I have written
these things unto you,
on the day before the
ninth of the Kalends of
September (that* is, on

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. 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

1 2,6. the outward road he had to travel.

3 Or, *' have sent me forward ;" comp. Tit. iii. 18.

3 Literally, ** the name desired to me.”

* This clause is evidently an explanatory gloss which has crept into the

text.

220 THE EPISTLE TO THE ROMANS.

the twenty-third day of things unto you on the day before
August) Fare ye well the ninth of the Kalends of Sep-
to the end, in the pa- tember. Fare ye well to the end,
tience of Jesus Christ. in the patience of Jesus Christ.
Amen.

THE EPISTLE ΟΕ IGNATIUS TO
THE PHILADELPHIANS.

SHORTER.
Ignatius, who is also
called Theophorus, to
the church of God the
Father, and our Lord
Jesus Christ, which
ts at Philadelphia, in
Asia, which has ob-
tained mercy, and is
established in the har-
mony of God, and
rejoiceth unceasingly!
in the passion of our
Lord, and is filed
with all mercy through
Mis resurrection; which
1 salute in the blood
of Jesus Christ, who
ἐδ our eternal and en-
during joy especially
U [men] are tin unity
Ps the bishop, »
ἐδὴ 9 an ἐ6
i 7 fere ave been
Mz, "Ao ^

LONGER.

Ignatius, who ἐδ also called Theo-

phorus, to the church of God the
Father, and of the Lord Jesus
Christ, which is at Philadelphia,
which has obtained mercy through
love, and ts established in the har-
mony of God, and rejoiceth un-
ceasingly! 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 build-
ing, not made with hands, against
which the winds and the efloods

1 Or, “inseparably.”

Ἧ

222

appointed according to
the mind of Jesus
Christ, whom He has
established in security,
after His own will, and
by His Holy Spirit.

THE EPISTLE OF IGNATIUS

have beaten, yet have not been able
to overthrow it εἶ yea, and may
spiritual wickedness never be able
to do 80, but be thoroughly weak-
ened by the power of Jesus Christ
our Lord.

CuapP. 1.—Praise of the bishop.

Which bishop,? I
know, obtained the mi-
nistry which pertains to
the common [weal], not
of himself, neither by
men,? nor through vain-
glory, but by the love
of God the Father, and
the Lord Jesus Christ ;
at whose meekness I am
struck with admiration,
and who by his silence
is able to accomplish
more than those who
vainly talk. For he isin
harmony with the com-
mandments [of God],
even as the harp is with
its strings. Wherefore
my soul declares his
mind towards God a
happy one, knowing it
to be virtuous and per-
fect, and that his stabi-
lity as well as freedom
from all anger is after
the example of the in-

1 Cemp. Matt. vii. 25.
5 Comp. Gal. i. 1.

Having beheld your bishop, I
know that he was not selected to
undertake the ministry which per-
tains to the common [weal], either
by himself or by men,’ 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 1 am struck with
admiration, and who by His silence
is able to accomplish more than
they who talk a great deal. For
he is in harmony with the com-
mandments and ordinances of the
Lord, even as the strings are with
the harp, and is no less blameless
than was Zacharias the priest.
Wherefore my soul declares his
mind towards God a happy one,
knowing it to be virtuous and per-
fect, and that his stability as well
as freedom from all anger is after

3 The bishop previously referred to.
* Luke i. 6.

TO THE PHILADELPHIANS.

finite! meekness of the
living God.

228

the example of the infinite meek-
ness of the living God.

Cuap. 11.—Maintain union with the bishop.

Wherefore, as chil-
dren of light and truth,
flee from division and
wicked doctrines; but
where the shepherd is,
there do ye as sheep
follow. For there are
many wolves that ap-
pear worthy of credit,
who, by means of a per-
nicious pleasure, carry
captive* those that are
running towards God;
but in your unity they
shall have no place.

Wherefore, as children of light
and truth, avoid the dividing of
your unity, and the wicked doctrine
of the heretics, from whom * a de-
filing influence has gone forth into
all the earth."? But where the
shepherd is, there do ye as sheep
follow. For there are many wolves
in sheep's clothing,? who, by means
of a pernicious pleasure, carry cap-
tive* those that are running towards
God ; but in your unity they shall

have no place.

CHAP. 111.—Avoid schismatics.

Keep yourselves from
those evil plants which
Jesus Christ does not
tend, because they are
not the planting of the
Father. Not that I
have found any division
among you, but exceed-
ing purity. For as many
as are of God and of
Jesus Christ are also
with the bishop. And
as Many gg shall, in the

1 t6 g]]."
Literally:
ὃ Comp- Matt.

vii. 15.

Keep yourselves, then, from
those evil plants which Jesus Christ
does not tend, but that wild beast,
the destroyer of men, because they
are not the planting of the Father,
but the seed of the wicked one.
Not that I have found any division
among you do I write these things ;
but I arm you beforehand, as the
children of God. For as many as
are of Christ are also with the
bishop; but as many as fall away
from him, and embrace communion

2 Jer. xxiii. 15.
* Comp. 2 Tim. iii. 6.

224

exercise οὗ 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?
opinion, he agrees not
with the passion [of
Christ].

1 2 Tim. ii. 26.

$ Comp. Song of Sol. ii. 15.

THE EPISTLE OF IGNATIUS

with the accursed, these shall be
cut off along with them. For they
are not Christ's husbandry, but the
seed of the enemy, from whom
may you ever be delivered by the
prayers of the shepherd, that most
faithful and gentle shepherd who
presides over you. I therefore
exhort you in the Lord to receive
with all tenderness those that re-
pent and return to the unity of the
church, that through your kind-
ness and forbearance they may
recover! themselves out of the
snare of the devil, and becoming
worthy of Jesus Christ, may obtain
eternal salvation in the kingdom
of Christ. Brethren, be not de-
ceived. If any man follows him
that separates from the truth, he
shall not inherit the kingdom of
God; and if any man does not
stand aloof from the preacher of
falsehood, he shall be condemned
to hell. For it is obligatory neither
to separate from the godly, nor to
associate with the ungodly. If any
one walks according to a strange’
opinion, he is not of Christ, nor a
partaker of His passion; but is a
fox,’ a destroyer of the vineyard of
Christ. Have no fellowship* with
such a man, lest ye perish along
with: him, even should he be thy
father, thy son, thy brother, or a
member of thy family. For says
2 i.e, heretical.

* Comp. 1 Cor. v. 11.

TO THE PHILADELPHIANS. 225

[the Scripture], “ Thine eye shall
not spare him."! You ought there-
fore to “hate those that hate.
God, and to waste away [with
grief] on account of His ene-
mies"? I do not mean that you
should beat them or persecute them,
as do the Gentiles *that know not
the Lord and God ;"? but that you
should regard them as your ene-
mies, and separate yourselves from
them, while yet you admonish
them, and exhort them to repent-
ance, if it may be they will hear, if
it may be they will submit them-
selves. For our God is a lover of
mankind, and “ will have all men
to be saved, and to come to the
knowledge of the truth."* 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 ;”° of whose kindness the
Lord, wishing us also to be imi-
tators, says, “ Be ye perfect, even
as also your Father that is in heaven
is perfect.” ὁ

παν. 1v.— Have but one Eucharist, etc.

[Take ye heed, then,
nave but one Eucha-
. For there is one
h of our Lord Jesus
rist, and one cup to
ow forth’] the unity
1 Deut. xiii. 6, 8.

4 1 Tim. ii. 4.

7 Literally, ** into."
'OL. I.

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] preach-

3 Ps. cxix. 21. 81 Thess. iv. 5.
5 Matt. v. 45. 9 Matt. v. 48.
P

220 THE EPISTLE OF IGNATIUS

of His blood ; one altar ;
as there is one bishop,
along with the presby-
tery and deacons, my
fellow-servants : that so,
whatsoever ye do, ye
may do it according to
[the will of] God.

ing, and one Eucharist. For there
is one flesh of the Lord Jesus
Christ; and His blood which was
Shed for us is one ; one loaf also is
broken to all [the communicants],
and one cup is distributed among
them all: there is but one altar
for the whole church, and one
bishop, with .the presbytery and
deacons, my fellow-servants. Since,
also, there is but one unbegotten
Being, God, even the Father; and
one only-begotten Son, God, the
Word and man; and one Com-
forter, the Spirit of truth; and also
one preaching, and one faith, and
one baptism;' and one church
which the holy apostles established
from one end of the earth to the
other by the blood of Christ, and
by their own sweat and toil; it
behoves you also, therefore, as
“a peculiar people, and a holy
nation," to perform all things
with harmony in Christ. Wives,
be ye subject to your husbands in
the fear of God ;? and ye virgins,
to Christ in purity, not counting
marriage an abomination, but de-
siring that which is better, not for
the reproach of wedlock, but for
the sake of meditating on the law.
Children, obey your parents, and
have an affection for them, as
workers together with God for
your birth [into the world]. Ser-
vants, be subject to your masters

! Eph. iv. 5. 2 Tit. ii. 14; 1 Pet. ii. 9. 3 Eph. v. 22.

TO THE PHILADELPHIANS. 227

. 1 Cor. vii. 22.

in God, that ye may be the freed-
men of Christ! Husbands, love
your wives, as fellow-servants of
God, as your own body, as the
partners of your life, and your co-
adjutors in the procreation of chil-
dren. Virgins, have Christ alone
before your eyes, and His Father
in your prayers, being enlightened
by the Spirit. May I have plea-
sure in your purity, as that of
Elijah, or as of Joshua the son of
Nun, as of Melchizedek, or as of
Elisha, as of Jeremiah, or as of
John the Baptist, as of the beloved
disciple, as of Timothy, as of Titus,
as of Evodius, as of Clement,
who departed this life in [perfect]
chastity.? Not, however, that I
blame the other blessed [saints] be-
cause they entered into the married
state, of which I have just spoken.?
For I pray that, being found worthy
of God, I may be found at their
feet in the kingdom, as at the feet
of Abraham, and Isaac, and Jacob;
as of Joseph, and Isaiah, and the
rest of the prophets; as of Peter,
and Paul, and the rest of the
apostles, that were married men.
For they entered into these mar-
riages not for the sake of appetite,
but out of regard for the propaga-
tion of mankind. Fathers, “bring

' There was a prevalent opinion among the ancient Christian writers,
it all these holy men lived a life of celibacy.
' Or, ‘‘it is not because, etc., that I have mentioned these.”

228

THE EPISTLE OF IGNATIUS

1 Eph. vi. 4.
5 Job xxxi. 18, 15.

up your children in the nurture
and admonition of the Lord ;"! and
teach them the holy Scriptures,
and also trades, that they may not
indulge in idleness. Now [the
Scripture] says, “A righteous
father educates [his children] well;
his heart shall rejoice in ἃ wise
son."? Masters, be gentle towards
your servants, as holy Job has
taught you;? for there is one
nature, and one family of man-
kind. For “in Christ there is
neither bond nor free.”* Let
governors be obedient to Cesar ;
soldiers to those that command
them; deacons to the presbyters, as
to high-priests ; the presbyters, and
deacons, and the rest of the clergy,
together with all the people, and
the soldiers, and the governors,
and Cesar [himself], to the bishop ;
the bishop to Christ, even as Christ
to the Father. And thus unity is
preserved throughout. Let not
the widows be wanderers about,
nor fond of dainties, nor gadders
from house to house ; but let them
be like Judith, noted for her seri-
ousness; and like Anna, eminent
for her sobriety. I do not ordain
these things as an apostle: for “who
am 1, or what is my father’s
house,”* that I should pretend to
be equal in honourtothem? But

3 Prov. xxiii. 24.
* Gal. iii. 28.

δ 1 Sam. xviii. 18; 2 Sam. vii. 18.

TO THE PHILADELPHIANS.

Cnar.

My brethren, I am
greatly enlarged in lov-
ing you; and rejoicing
exceedingly [over you],
I seek to secure your
safety. Yet it is not I,
but Jesus Christ, for
whose sake being bound
T fear themore, inasmuch
as I am not yet perfect.
But your prayer to God
shall make me perfect,
that I may attain to that
portion which through
mercy has been allotted
me, while I flee to the
gospel as to the flesh
of Jesus, and to the
apostles as to the pres-
bytery of the church.
And let us also love the
prophets, because they
too have proclaimed
the gospel and placed
their hope in Him,‘ and
waited for Him; in
whom also believing,
they weresaved, through

? Phil ij, 25.
; Literally,
* In (br;

* liy, “ tencbing?
d

229

as your “fellow-soldier,”’ I hold
the position of one who [simply]
admonishes you.

v.—Pray for me.

My brethren, I am greatly en-
larged in loving you; and rejoicing
exceedingly [over you], I seek to
secure your safety. Yet it is not I,
but the Lord Jesus through me;
for whose sake being bound, I fear
the more, for I am not yet perfect.
But your prayer to God shall
‘make me perfect, that I may attain
that to which I have been called,
while I flee to the gospel as to the
flesh of Jesus Christ, and to the
apostles as the presbytery of the
church. I do also love the pro-
phets as those who announced
Christ, and as being partakers of
the same Spirit with the apostles.
For as the false prophets and the
false apostles drew [to themselves]
one and the same wicked, deceit-
ful, and seducing? 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,
and true, and the Author of [sav-
ing] knowledge) For there is
one God of the Old and New

? Literally, “ peoplo-deceiving."

44 have proclaimed in reference to the gospel.”

5 Comp. Ps. li. 12 (LXX).

Ὶ

290

union to Jesus Christ,
being holy men, worthy
of love and admiration,
having had witness
borne to them by
Jesus Christ, and being
reckoned along with
[us] in the gospel of
the common hope.

THE EPISTLE OF IGNATIUS

Testament, “one Mediator between
God and men," for the creation
of both intelligent and sensitive
beings, and in order to exercise a
beneficial and suitable providence
[over them]. There is also one
Comforter, who displayed! His
power in Moses, and the prophets,
and apostles. All the saints,
therefore, were saved by Christ,
hoping in Him, and waiting for
Him ; and they obtained through
Him salvation, being holy ones,
worthy of love and admiration,
having testimony borne to them
by Jesus Christ, in the gospel of

our common hope.

Cuap. v1.—Jo not accept Judaism.

But if any one preach
the Jewish law? unto
you, listen not to him.
For it is better to
hearken to Christian
doctrine from a man
who has been circum-
cised, than to Judaism
from one uncircum-
cised. But if either of
such persons do not
speak concerning Jesus

' Christ, they are in my

judgment but as monu-
ments and sepulchres of
the dead, upon which

1 Or, ‘* wrought.”

® Comp. John viii. 44.

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,’ and is a Jew
falsely-so-called, being possessed
of* mere carnal circumcision. If
any one confesses Christ Jesus the
Lord, but denies the God of the
law and of the prophets, saying
that the Father of Christ is not the
Maker of heaven and earth, he has
not continued in the truth any
more than his father the devil,’
and is a disciple of Simon Magus,
not of the Holy Spirit. If any

* Literally, ** Judaism.”
4 Literally, ‘‘ beneath.”

TO THE PHILADELPHIANS. 231

e writen only the
ames of men. Flee
ierefore the wicked
2vices and snares of
ie prince of this world,
st at any time being

one says there is one God, and also
confesses Christ Jesus, but thinks
the Lord to be a mere man, and
not the only-begotten’ God, and
Wisdom, and the Word of God,
and deems Him to consist merely
of a soul and body, such an one is
a serpent, that preaches deceit and
error for the destruction of men.
And such a man is poor in under-
standing, even as by name he is an
Ebionite? If any one confesses
the truths mentioned,’ but calls
lawful wedlock, and the procreation
of children, destruction and pollu-
tion, or deems certain kinds of
food abominable, such an one has
the apostate dragon dwelling within
him. If any one confesses the
Father, and the Son, and the Holy
Ghost, and praises the creation, but
ealls the incarnation merely an ap-
pearance, and is ashamed of the
passion, such an one has denied
the faith, not less than the Jews
who killed Christ. If any one
confesses these things, and that
God the Word did dwell in a
human body, being within it as the
Word, even as the soul also is in
the body, because it was God that
inhabited it, and not a human soul,
but affirms that unlawful unions
are a good thing, and places the
highest happiness in pleasure, as

1 Comp. the reading sanctioned by the ancient authorities, John i. 18.
2 From a Hebrew word meaning '' poor."

8 Or, ‘‘ these things."

* Literally, ** the end of happiness.”

292

conquered? by his arti-
fices,® ye grow weak in
your love. But be ye
all joined together* with
an undivided heart.
And I thank my God
that I have a good con-
Science in respect to you,
and that no one has it
in his power to boast,
either privately or pub-
licly, that I have bur-
dened? any one either in
much or in little. And
I wish for all among
whom I have: spoken,
that they may not pos-
sess that for a testimony
against them.

! Comp. Eph. ii. 2.

? Literally, ** oppressed.”

THE EPISTLE OF IGNATIUS

does the man who is falsely called
ἃ Nicolaitan, this person can
neither be a lover of God, nor a
lover of Christ, but is ἃ corrupter
of his own flesh, and therefore
void of the Holy Spirit, and a
stranger to Christ. All such per-
sons are but menuments and sepul-
chres of the dead, upon which are
written only the names of dead
men. Flee, therefore, the wicked
devices and snares of the spirit
which now worketh in the children
of this world,’ lest at any time being
overcome,? ye grow weak in your
love. But be ye all joined toge-
ther* 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
ἃ good conscience in respect to you,
and that no one has it in his power
to boast, either privately or pub-
licly, that I have burdened any one
either in much or in little. And
I wish for all among whom I have
Spoken, that they may not possess
that for a testimony against them.

8 Or, “ will.”

* Some render, ** come together into the same place."

5 Phil. ii. 2.

. * Apparently by attempting to impose the yoke of Judaism.

TO THE PHILADELPHIANS.

288

Cnar. vir.— have ezhorted you to unity.

For though some
would have deceived me
according to the flesh,
yet the Spirit, as being
from God, is not de-
ceived. For it knows
both whence it comes
and whither it goes,’ and
detects the secrets [of
the heart]. For, when
I was among you, I
cried, I spoke with a
loud voice: Give heed
to the bishop, and to the
presbytery and deacons.
Now, some suspected
me of having spoken
thus, as knowing be-
forehand the division
caused by some among
yot? But He is my
witness, for whose sake
I am in bonds, that I

. got no intelligence from
anyman.’ But theSpirit
proclaimed these words :
Do nothing without the
bishop; keep your
bodies* as the temples
of God;* love unity;
avoid divisions; be the
followersof Jesus Christ,

2 John ijj, 8.

For though some would have de-
ceived me according to the flesh,
yet my spirit is not deceived ; for
I have received it from God. For
it knows both whence it comes and
whither it goes, and detects the
secrets [of the heart]. For when
I was among you, I cried, I spoke
with a loud voice—the word is not
mine, but God's—Give heed to the
bishop, and to the presbytery and
deacons. But if ye suspect that
I spake thus, as having learned
beforehand the division caused by
some among you, He is my witness,
for whose sake I am in bonds, that
I learned nothing of it from the
mouthof any man. But the Spirit
made an announcement to me,
saying as follows: Do nothing
without the bishop; keep your
bodies* as the temples of God;
love unity ; avoid divisions ; be ye
followers of Paul, and of the rest

? Some translate, ‘‘ 85 foresecing the division to arise among you.”

? Lite]
ite. δ »
* ite ly, your flesh.’

«did not know from human flesh."

5 Comp. 1 Cor. ili. 16, vi. 19.

234

even as He is of His
Father.

THE EPISTLE OF IGNATIUS

of the apostles, even as they also
were of Christ.

CHAP. vitIT.— The same continued.

I therefore did what
belonged to me, as a
man devoted to! unity.
For where there is divi-
sion and wrath, God
doth not dwell. To all
them that repent, the
Lord grants forgive-
ness if they turn in
penitence to the unity
of God, and to com-
munion with the bishop.’
I trust [as to you] in
the grace of Jesus
Christ, who shall free
you from every bond.
And I exhort you to do
nothing out of strife,
but according to the doc-
trine of Christ. When
I heard some saying,
If I do not find it in
the ancient? Scriptures,
I will not believe the
gospel; on my saying
to them, It is written,
they answered me, That
remains to be proved.

1 Literally, ** prepared for.”

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.? I trust to the
grace of Jesus Christ, that He
will free you from every bond of
wickedness) I therefore exhort
you that ye do nothing out of
strife but according to the doc-
trine of Christ. For I have heard
some saying, If I do not find the
gospel in the archives, I will not
believe it. To such persons I sey
that my archives are Jesus Christ,
to disobey whom is manifest de
struction. My authentic archives
are His cross, and death, and re
surrection, and the faith which
bears on these things, by which I
desire, through your prayers, to be
justified. He who disbelieves the
gospel disbelieves everything along

3 Literally, ** to the assembly of the bishop.”

5 Comp. Isa. lviii. 6.

* Phil. ii. 8.

5 The meaning here is very doubtful. Some read i» τοῖς épais,
translated above ; others prefer i» roig ἐρχείοις, a8 in the longer recension.

TO THE PHILADELPHIANS.

But to me Jesus Christ
is in the place of all
that is ancient: His
cross, and death, and
resurrection, and the
faith! which is by Him,
are undefiled monu-
ments of antiquity; by
which I desire, through
your prayers, to be jus-
tified.

235

with it. For the archives ought
not to be preferred to the Spirit.?
“Tt is hard to kick against the
pricks;"? it is hard to disbelieve
Christ; it is hard to reject the
preaching of the apostles,

Cuap. 1x.— The Old Testament is good: the New Testament

The priests indeed
are good, but the High
Priest is better; to
whom the holy of holies
has been committed, and
who alone has been en-
trusted with the secrets
of God. He is the door
of the Father, by which
enter in Abraham, and
Isaac, and Jacob, and
the prophets, and the
apostles, and the church.
All these have for their
object the attaining to
the unity of God. But
the gospel possesses

ts better.

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’ which leads to the Father,
the Rock,’ the Defence,’ the Key,
the Shepherd, the Sacrifice, the
Door? of knowledge, through
which have entered Abraham,

1 i. the system of Christian doctrine.
2 Or, ie archives of the Spirit are not exposed to all.”

nih.
Er ἐς Jewish priest
rite

P 11.

5 John xiv. 6.
1 Literally, ‘ the hedge ”
9 john x. 9.

236

something transcendent
[above the former dis-
pensation], viz. the ap-
pearance of our Lord
Jesus Christ, His pas-
sion and resurrection.
For the beloved pro-
phets announced Him!
but the gospel is the
perfection of immor-
tality? All these things
are good together, if ye
believe in love.

THE EPISTLE OF IGNATIUS

and Isaac, and Jacob, Moses and
all the company of the prophets,
and these pillars of the world, the
apostles, and the spouse of Christ,
on whose account He poured out
His own blood, as her marriage
portion, that He might redeem
her. All these things tend towards
the unity of the one and only true
God. But the gospel possesses
something transcendent [above the
former dispensation], viz. the ap-
pearing of our Saviour Jesus
Christ, His passion, and the resur-
rection itself. For those things
which the prophets announced,
saying, * Until He come for whom
it is reserved, and He shall be the
expectation of the Gentiles,"? 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."*
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.

Cuap. x.— Congratulate the inhabitants of Antioch on the
close of the persecution.

Since, according to
your prayers and the

Since, according to your prayers,
and the compassion which ye feel

1 Literally, ‘‘ proclaimed as to Him.”
. 5. The meaning is doubtful. Comp. 2 Tim. i. 10.

8 Gen. xlix. 10.

4 Matt. xxviii. 19.

TO THE PHILADELPHIANS. 287

compassion which ye
feel in Christ Jesus, it
is reported to me that
the church which is at
Antioch in Syria pos-
sesses peace, it will be-
come you, as a church
of God, to elect a deacon
to act as the ambassador
of God [for you] to [the
brethren there], that he
may rejoice along with
them when they are met
together, and glorify the
name [of God]. Blessed
is he in Jesus Christ,
who shall be deemed
worthy of such a mini-
stry; and ye too shall
be glorified. And if ye
are willing, it is not
beyond your power to
do this, for the sake of?
God; as also the near-
est churches have sent,
in some cases bishops,
and in others presbyters
and deacons,

in Christ Jesus, it is reported to
mo that the church which is at
Antioch in Syria possesses peace,
it will become you, as a church of
God, to elect a bishop to act as
the ambassador of God [for you]
to [the brethren] there, that it may
be granted them to meet together,
and to glorify the name of God.
Blessed is he in Christ Jesus, who
shall be deemed worthy of such a
ministry; and if ye be zealous [in
this matter], ye shall receive glory
in Christ. And if ye are willing,
it is not.altogether beyond your
power to do this, for the sake of?
God ; as also the nearest churches
have sent, in some cases bishops,
and in others presbyters and
deacons.

Cnar. xr.— Thanks and salutation.

Now, as to Philo the
deacon, of Cilicia, aman
of reputation, who still
ministers to me in the
word of God |, along with
Rheug Agathopus, an

Now, as to Philo the deacon, a
man of Cilicia, of high reputation,
who still ministers to me in the
word of God, along with Gaius
and Agathopus, an elect man,
who has followed me from Syria,

ἃ Literally, “for the name of.”

288 THE EPISTLE TO THE PHILADELPHIANS.

elect man, who has fol-
lowed me from Syria,
not regarding! his life,
—these bear witness in
your behalf ; and I my-
self give thanks to God
for you, that ye have
received them, even as
the Lord you. But
may those that dis-
honoured them be for-
given through the grace
of Jesus Christ! The
love of the brethren
at Troas salutes you;
whence also I write to
you by Burrhus, who
was sent along with me
by the Ephesians and
Smyrnsans, to show
their respect.
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.

May.

not regarding! his life, —these also
bear testimony in your behalf.
And I myself give thanks to God
for you, because ye have received
them: and the Lord will also re-
ceive you. But may those that
dishonoured them be forgiven
through the grace of Jesus Christ,
* who wisheth not the death of
the sinner, but his repentance."?
The love of the brethren at Troas
salutes you ; whence also I write to
you by Burrhus? who was sent
along with me by the Ephesians
and Smyrnzans, to show their
respect:* whom the Lord Jesus
Christ will requite, in whom they
hope, in flesh, and soul, and spirit,
and faith, and love, and concord.
Fare ye well in the Lord Jesus
Christ, our common hope, in the
Holy Ghost.

1 Literally, ** bidding farewell to.”

3 Comp. Ezek. xviii. 28, 32, xxxiii. 11; 2 Pet. iii. 9.
δ The MS. has '* Burgus."

* Or, ‘‘for the sake of honour.”

THE EPISTLE OF IGNATIUS TO
THE SMYRNAANS.

SHORTER.
Ignatius, who is also
called Theophorus, to
the church of God the
Father, and of the
beloved Jesus Christ,
which has through
mercy obtained every
, kind of gift, which is
filled with faith and
love, and is deficient
in no gift, most worthy
of God, and adorned
with holiness:' the
church which is at
Smyrna, in Asta,
wishes abundance of
happiness, through the
immaculate Spirit and
word of God.

LONGER.

Ignatius, who is also called Theo-

phorus, to the church of God the
most high Father, and His beloved
Son Jesus Christ, which has
through mercy obtained every
kind of gift, which ts filled with
faith and love, and ἐδ deficient in
no gift, most worthy of God, and
adorned with holiness: the church
which is at Smyrna, in Asia,
wishes abundance of happiness,
through the tmmaculate Spirit
and word of God.

Cuap. 1.—Thanks to God for your faith.

I glorify God, even

I glorify the God and Father

Jesus Christ, who has of our Lord Jesus Christ, who by
1 Literally, ** holy-bearing."

240

given you such wisdom.
For I have observed
that ye are perfected in
an immoveable faith, as
if ye were nailed to the
cross of our Lord Jesus
Christ, both in the flesh
and in the spirit, and
are established in love
through the blood of
Christ, being fully per-
, suaded with respect to
our Lord, that He was
truly of the seed of
David according to the
flesh," and the Son of
God according to the
will and power? of God ;
that He was truly born
of a virgin, was baptized
by John, in order that
all righteousness might
be fulfilled* by Him;
and was truly, under
Pontius Pilate and
Herod the tetrarch,
nailed [to the cross] for
us in His flesh. Of this
fruit we are by His
divinely-blessed passion,
that He might set up a
standard' for all ages,
through His resurrec-

1 Col. i. 15.

THE EPISTLE OF IGNATIUS

Him has given you such wisdom.
For I have observed that ye are
perfected in an immoveable faith,
as if ye were nailed to the cross of
our Lord Jesus Christ, both in the
flesh and in the spirit, and are
established in love through the
blood of Christ, being fully per-
suaded, in very truth, with respect
to our Lord Jesus Christ, that He
was the Son of God, *the first-
born of every creature,"! God the
Word, the only-begotten Son, and
was of the seed of David according
to the flesh,? by the Virgin Mary ;
was baptized by John, that all
righteousness might be fulfilled*
by Him ; that He lived a life of
holiness without sin, and was truly,
under Pontius Pilate and Herod
the tetrarch, nailed [to the cross]
for us in His flesh. From whom
we also derive our being? from His
divinely-blessed passion, that He

2 Rom. i. 8.

8 Theodoret, in quoting this passage, reads, ‘‘the Godhead and power.”

4 Matt. iii. 15.

5 Literally, ** we are.’

* i.e. the cross, “‘ fruit” being put for Christ on the tree.

T [sa, v. 26, xlix. 22.

TO THE SMYRNAEANS. 241

tion, to all His holy
and faithful [followers],
whether among Jews or
Gentile in the one

body of His church.

might set up a standard for the
ages, through His resurrection, to
all His holy and faithful [followers],
whether among Jews or Gentiles,
in the one body of His church.

Cuap. 11.—Christ'a true passion.

Now, He suffered all
these things for our
sakes, that we might be
saved. And He suf-
fered truly, even as also
He truly raised up him-
self, not, as certain un-
believers maintain, that
He only seemed to suf-
fer, as they themselves
only seem to be [Chris-
tians|. And as they be-
lieve, so shall it happen
unto them, when they
shall be divested of
their bodies, and be mere
evil spirits.’

Now, He suffered all these things

and He suffered them

really, and not in appearance only,
even 88 also He truly rose again.
But not, as some of the unbelievers,
who are ashamed of the formation
of man, and the cross, and death
itself, affirm, that in appearance
only, and not in truth, He took a
body of the Virgin, and suffered
only in appearance, forgetting, as
they do, Him who said, “The
Word was made flesh ;"! and again,
* Destroy this temple, and in three

days I will raise it up ;"^ and once
more, * If I be lifted up from the
earth, I will draw all men unto
me.”* 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

3 Johh ii. 19.

3 Or, ὌΝ that they are phantasmal and diabolical,” as some

render . but the above is preferable.

5 Prov. ix. 1.

242

THE EPISTLE OF IGNATIUS

the wilderness, drew all men to

himself for their eternal salvation.!

CzAP. III.— Christ was possessed of a body after His

For I know that after
His resurrection also
He was still possessed
of flesh,” 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
.1 am not an incorporeal
spirit"? And immedi-
ately they touched Him,
and believed, being con-
vinced both by His flesh
and spirit. For this
cause also they despised
death, and were found
its conquerors.’ And
after His resurrection
He did eat and drink
with them, as being pos-
sessed of flesh, although
spiritually He was united
to the Father.

1 Num. xxi. 9; John iii. 14.
According to Jerome, this quotation is from

8 Literally, ‘‘ demon.”

resurrection.

And I know that He was pos-
sessed of ἃ body not only in His
being born and crucified, but I also
know that He was so after His re-
surrection, and believe that He is
so now. When, for instance, He
came to those who were with Peter,
He said to them, “Lay hold,
handle me, and see that I am not
an incorporeal spirit"? “For a
spirit hath not flesh and bones, as
ye see me have.”* 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 ;"? and im-
mediately 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, indignities
and stripes. Nor was this all; but
also after He had shown himself to
them, that He had risen indeed,
and not in appearance only, He

both ate and drank with them
2 Literally, ' in the flesh."

the Gospel of the Nazarenes. Comp. Luke xxiv. 39.

4 Luke xxiv. 39.
6 John xx. 28.

5 John xx. 27.
* Literally, ** above death.”

TO THE SMYRNZEANS.

248

during forty entire days. And
thus was He, with the flesh, re-
ceived up in their sight unto Him
that sent Him, being with that
same flesh to come again, accom-
panied by glory and power. For,
say the [holy] oracles, * This same
Jesus, who is taken up from you
into heaven, shall so come, in like
manner as ye have seen Him go
unto heaven."! 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,"? and when they recognise
Him, “mourn for themselves ?"?
For incorporeal beings have nei-
ther form nor figure, nor the
aspect* of an animal possessed of
shape, because their nature is in
itself simple.

Cnar. 1v.—Beware of these heretics.

I give you these in-
structions, beloved, as-
sured that ye also hold
the same opinions [as I
do]. But I guard you
beforehand from those
beasts in the shape of
men, whom you must
not only not receive,
bat, if it be possible, not
even meet with; only
you must pray to God

1 Acts i. 11.
3 Zech. xii. 10.

I give you these instructions, be-
loved, assured that ye also hold the
same opinions [as I do]. But I
guard you beforehand from these
beasts in the shape of men, from
whom you must not only turn away,
but even flee from them. Only
you must pray for them, if by any
means they may be brought to re-
pentance. For if the Lord were
in the body in appearance only, and
were crucified in appearance only,

3 Rev. i. 7.
4 Or, et mark."

244 THE EPISTLE OF IGNATIUS

for them, if by any
means they may be
brought to repentance,
which, however, will be
very difficult. Yet
Jesus Christ, who is our
true life, has the power
of [effecting] this. But
if these things were
done by our Lord only
in appearance, then am
I also only in appear-
ance bound. And why
have I also surrendered
myself to death, to fire,
to the sword, to the wild
beasts? But, [in fact, |
he who is near to the
sword is near to God;
he that is among the
wild beasts is in com-
pany with God; pro-
vided only he be so in
thename of Jesus Christ.
I undergo all things that
I may suffer together
with Him,! He who be-
came a perfect man in-
wardly strengthening
3

me.

then am I also bound in appearance
only. And why have I also sur-
rendered myself to death, to fire,
to the sword, to the wild beasts ?
But, [in fact,] I endure all things
for Christ, not in appearance only,
but in reality, that I may suffer
together with Him, while He him-
self inwardly strengthens me; for
of myself I have no such ability.

Cana». v.— Their dangerous errors.

Some ignorantly?
deny Him, or rather

have been denied by
Him, being the advo-

Some have ignorantly denied
Him, and advocate falsehood rather

than the truth. These persons

neither have the prophecies per-

1 Comp. Rom. viii. 17. 23. Comp. Phil. iv. 18. ὃ Or, '* foolishly.”

TO THE SMYRNZANS.

cates of death rather
thanof the truth. These
persons neither have
the prophets. persuaded,
nor the law of Moses,
nor the gospel even to
this day, nor the suffer-
ings we have individu-
ally endured. For they
think also the same
thing regarding us.! 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 ??
But he who does not
acknowledge 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,
Yea, far be it from me
to make any mention of
them, until they repent
and return to [a true
belief in] Christ's pas-
sion, which is our resur-
rection.

245

suaded, nor the law of Moses, nor
the gospel even to this day, nor
the sufferings we have individually
endured. For they think also the
same thing regarding us. For
what does it profit, if any one
commends me, but blasphemes my
Lord, not owning Him to be God
incarnate?? He that does not con-
fess this, has in fact altogether
denied Him, being enveloped in
death. 1 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.

1 i.e. As they imagine Christ to have suffered only in appearance, 80
they believe that we suffer in vain.

3 Literally, *' a flesh-bearer.”

5 Literally, ‘“‘ a death-bearer.”

246

THE EPISTLE OF IGNATIUS

CnaP. vi.— Unbelievers in the blood of Christ shall be

Let no man deceive
himself. Both the
things which are in
heaven, and the glori-
ous angels,’ and rulers,
both visible and in-
visible, if they believe
not in the blood of
Christ, shall, in conse-
quence, incur condem-
nation.” * He that is
able to receive it, let
him receive it.’? Let
not [high] place puff
any one up: for that
which is worth all is‘
faith and love, to which
nothing is to be pre-
ferred. But consider
those who are of a dif-

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 ἃ private person, a master or a
servant, a man or a woman. * He
that is able to receive it, let him
receive it."? 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."* And the Lord says,
‘This is life eternal, to know the
only true God, and Jesus Christ
whom He has sent"* And
again, “ A new commandment give
I unto you, that ye love one
another. On these two command-
ments hang all the law and the
prophets.” Do ye, therefore,

1 Literally, * the glory of the angels.”

3 Literally, ** judgment is to them.”
1 Literally, ** the whole is."

* John xvii. 31.

3 Matt. xix. 12.
5 Deut. vi. 5.
T John xiii. 84 ; Matt. xxii. 40.

TO THE SMYRNAEANS.

ferent opinion with re-
spect to the grace of
Christ which has come
unto us, how opposed
they are to the will of
God. They have no
regard for love; no care
for the widow, or the
orphan, or theoppressed;
of the bond, or of the
free; of the hungry, or
of the thirsty.

Cnar.

They abstain from
the Eucharist and from
prayer,’ because they
confess notthe Eucharist
to be the flesh of our
Saviour Jesus Christ,
which suffered for eur
sins, and which the
Father, of His goodness,
raised up again. "Those,
therefore, who speak
against this giftof God,
incur death? in the
midst of their disputes.
But it were better for
them to treat it with
respect that they also

247

notice those who preach other
doctrines, how they affirm that the
Father of Christ cannot be known,
and how they exhibit enmity and
deceit in their dealings with one
another. They have no regard
fer 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.

VIL— Let us stand aloof from such heretics.

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,’ by means of his
wife, to transgress the command-
ment, who slew Abel by the hands
of Cain, who fought against Job,
who was the accuser of Joshua®
the son of Josedech, who sought
to “sift the faith "* of the apostles,
who stirred up the multitude of
the Jews against the Lord, who
also now “ worketh in the children
of disobedience ;”° from whom the
Lord Jesus Christ will deliver us,

1 Theodoret, in quoting this passage, reads προσφορεὶς, “ offering.”

: Literally, ** drove Adam out of.”

;? Lake χχί, 81.

* Lit mn
ΤΙ
ΕΝ
aus.

8. Zech, iii. 1.
* Eph. ii.

disputin
‘ely, «6 to love.” Sine think there is a reference MU agape,
9
%

248

might rise again. It is
fitting, therefore, that
ye should keep aloof
from such persons, and
not to speak of? them
either in private or in
public, but to give heed
to the prophets, and
above all, to the gospel,
in which the passion [of
Christ] has been re-
vealed to us, and the
resurrection has been
fully proved? But
avoid all divisions, as

the beginning of evils.

THE EPISTLE OF IGNATIUS

who prayed that the faith of the
apostles might not fail! not be-
cause He was not able of Himself
to preserve it, but because He re-
joiced im 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? them ;
but to give heed to the law, and
the prophets, and to those who
have preached to you the word
of salvation. But flee from all
abominable heresies, and those that
cause schisms, as the beginning of
evils.

Cuap. virt.—.Let nothing be done without the bishop.

See that ye all follow
the bishop, even as
Jesus Christ does the
Father, and the presby-
tery as ye would the
apostles; and reverence
the deacons, as being
the institution‘ of God.
Let no man do any-
thing connected with
the church without the
bishop. Let that be
deemed a proper* Eu-
charist, which is [ad-

1 Luke xxii. 82,

See that ye all follow the bishop,
even as Christ Jesus does the
Father, and the presbytery as ye
would the apostles. Do ye also
reverence the deacons, as those
that carry out [through their office]
the appointment of God. Let no
man do anything connected with
the church without the bishop.
Let that be deemed a proper?
Eucharist, which is [administered]
either by the bishop, or by one to
whom he has entrusted it. Wher-
ever the bishop shall appear, there

3 The reading is περὶ in the one case, and μετά in the other, though
the latter meaning seems preferable. Most of the mss. of the longer
recension read spi, as in the shorter.

5 Literally. '* perfected.”

4 Or, "command." — 5 Or, “ firm."

TO THE SUYRNZANS.

ministered] either by
the bishop, or by one to
whom he has entrusted
it. Wherever the bishop
shall appear, there let
the multitude [of the
people] also be; even as,
wherever Jesus Christ
is, there is the catholic
church. It is not lawful
without the bishop either
to baptize or to celebrate
a love-feast ; but what-
soever he shall approve
of, that is also pleasing
to God, so that every-
thing that is done may
be secure and valid.?

249

let the multitude [of the people]
also be; even as where Christ is,
there does all the heavenly host
stand by, waiting upon Him as the
Chief Captain of the Lord's might,
and the Governor of every intelli-
gent nature. It is not lawful :
without the bishop either to bap-
tize, or to offer, or to present sacri-
fice, or to celebrate a love-feast.!
But that which seems good to him,
is also well-pleasing to God, that
everything ye do may be secure
and valid.

CHAP. 1x.—Honour the bishop.

Moreover? it is in
accordance with reason
that we should return
to soberness [of con-
duct] and, while vet
we have opportunity,
exercise repentance
towards God. It is well
to reverence? both God
and the bishop He
who honours the bishop
has been honoured by
God ; he who does any-
thing without the know-
ledge of the bishop, does

Moreover, it is in accordance
with reason that we should return
to soberness [of conduct], and,
while yet we have opportunity,
exercise repentance towards God.
For *in Hades there is no one
who can confess his sins.”* For
* behold the man, and his work is
before him."* And [the Scripture
saith], “ My son, honour thou God
and the king"? And say I, Honour
thou God indeed, as the Author
and Lord of all things, but the
bishop as the high priest, who
bears the image of God—of God,

1 Some refer the words to the Lord's Supper.

3 Or, “ firm.”
5 Literally, ** to know."

3 Or, “ finally."
9 Isa. lxii. 11.

* Ps. vi. 5.
? Prov. xxiv. 21.

250

[in reality] serve the
devil. Let all things,
then, abound to you
through grace, for ye
are worthy. Ye have
refreshed me in all
things, and Jesus Christ
[shall refresh] you. Ye
have loved me when
absent as well as when
present. May God re-
compense you, for whose
sake, while ye endure all
things, ye shall attain
unto Him.

THE EPISTLE OF IGNATIUS

inasmuch as he is a ruler, and of
Christ, in his capacity of a priest.
After Him, we must also honour the
king. For there is no one superior
to God, or even like to Him, among
all the beings that exist. Noris
there any one in the church
greater than the bishop, who
ministers as a priest to God for

‘the salvation of the whole world.

Nor, again, is there any one among
rulers to be compared with the
king, who secures peace and good
order to those over whom he rules.
He who honours the bishop shall
be honoured by God, even as he
that dishonours him shall be pun-
ished by God. For if he that
rises up against kings is justly held
worthy of punishment, imasmuch
as he dissolves public order, of how
much sorer punishment, suppose
ye, shall he be thought worthy,
who presumes to do anything
without the bishop, thus both de-
stroying the [church's] unity, and
throwing its order into confusion!
For the priesthood is the very
highest point of all good things
&mong men, against which whoso-
ever is mad enough to strive, dis-
honours not man, but God, and
Christ Jesus, the First-born, and
the only High Priest, by nature,
of the Father. Let all things
therefore be done by you with good
order in Christ. Let the laity be

1 Comp. Heb. x. 29.

TO THE SMYRNZANS.

251

subject to the deacons ; the deacons
to the presbyters; the presbyters
to the bishop; the bishop to Christ,
even as He is to the Father.
As ye, brethren, have refreshed
me, so will Jesus Christ refresh
you. Ye have loved me when
absent, as well as when present.
God will recompense you, for
whose sake ye have shown such
kindness towards His prisoner.
For even if I am not worthy of it,
yet your zeal [to help me] is an
admirable! thing. For *he who
honours a prophet in the name of
a prophet, shall receive a prophet's
reward"? It is manifest also, that
he who honours a prisoner of Jesus
Christ shall receive the reward of
the martyrs.

Cuap. x.—Acknowledgment of their kindness.

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 refreshed them.
None of these things
shall be lost to you.
May my spirit be for

1 Or, “ great.”
8 Or, "" deacons.”

Ye have done well in receiving
Philo, and Gaius, and Agathopus,
who, being the servants? of Christ,
have followed me for the sake of
God, and who greatly bless the
Lord in your behalf, because ye
have in every way refreshed 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!”* May my

3 Matt. x. 41.
4 2 Tim. i. 18.

252

you, and my bonds,
which ye have not de-
spised or been ashamed
of ; nor shall Jesus
Christ, our perfect hope,
be ashamed of you.

THE EPISTLE OF IGNATIUS

spirit be for you,! and my bonds,
which ye have not despised or
been ashamed of. Wherefore,
neither shall Jesus Christ, our
perfect hope, be ashamed of you.

Cuap. x1.— 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,’ I salute all; I
who am not worthy to
be styled from thence,
inasmuch as I am the
least of them. Never-
theless, according to the
will of God, I have
been thought worthy
[of this honour] not
that I have any sense?
[of having deserved it],
but by the grace of
God, which I wish may
be perfectly given to
me, that through your
prayers I may attain to
God. In order, there-
fore, that your work
may be complete both

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, according to
the will of God, I have been
thought worthy [of this honour],
not that I have any sense? [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

1 Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp,

' chap. ii. vi.

* Literally, ** most becoming of God.”
3 Or, ‘‘ from any conscience.”

TO THE SMYRNZANS.

on earth and in heaven,
it is fitting that, for the
‘honour of God, your
church should elect
some worthy delegate ; !
so that he, journeying
into Syria, may con-
gratulate them that they
.are [now] at peace, and
are restored to? their
proper greatness, and
that their proper consti-
tution? has been re-esta-
blished among them. It
seems then to me a be-
coming thing, that you
should send some one
of your number with an
epistle, so that, in com-
pany with them, he may
rejoice* over the tran-
quillity which, according
to the will of God, they
have obtained, and be-
cause that, through your
prayers, they have now
reached the harbour.
As persons who are
perfect, ye should also
aim at? those things
which are perfect. For
when ye are desirous to
do well, God is also

ready to assist you.

258

delegate ;! so that he, journeying
into Syria, may congratulate them
that they are [now] at peace, and
are restored to their proper great-
ness, and that their proper consti-
tution? 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.

1 Literally, ** God-ambassador.”

2 Or, ‘‘ have received.”
3 Literally, ** body.”
5 Or, " think of.”

* Literally, “ may glorify with them.”

284

THE EPISTLE OF IGNATIUS

CaaP. x11.—Salutations.

The love of the
brethren at Troas salutes
you; whence also I write
to you by Burrhus,
whom ye sent with me,
together with the Ephe-
sians, your brethren,
and who has in all
things refreshed me.
And I would that all
may imitate him, as
being a pattern of a
minister! of God.
Grace will reward him
in all things. I salute
your most worthy?
bishop, and your very
venerable? presbytery,
and your deacons, my
fellow-servants, and all
of you individually, as
well as generally, in the
name of Jesus Christ,
and in His flesh and
blood, in His passion
and resurrection, both
corporeal and spiritual,
in union with God and
you. Grace, mercy,
peace, and patience, be
with you for evermore !

The love of your brethren at
Troas salutes you; whence also |
write to you by Burgus, whom ye
sent with me, together with the
Ephesians, your brethren, and
who has in all things refreshed
me. And I would that all may
imitate him, as being a pattern of
a minister of God. The grace of
the Lord will reward him in ill
things. I salute your most worthy
bishop Polycarp, and your vene
rable presbytery, and your Chris
bearing deacons, my fellow-ser-
vants, and all of you individually,
as well as generally, in the name
of Christ Jesus, and in His flesh
and blood, in His passion and re
surrection, both corporeal and
spiritual, in union with God and
you. Grace, mercy, peace, and
patience, be with you in Chri
for evermore !

1 Or, “‘ the ministry.”

? Literally, * worthy of God.”

8 Literally, ** most becoming of God.”

* Literally, ** in the union of God and of you.”

TO THE SMYRNEANS.

I salute the families
of my brethren, with
their wives and children,
and the virgins who are
called widows.’ Be ye
strong, 1 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 confirmed in
faith and love, both cor-
poreal and spiritual. I
salute Alce, my well-
beloved, and the in-
comparable Daphnus,
and Eutecnus, and all
by name. Fare ye well
in the grace of God.

255

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 spiritual. I
salute Álce, my well-beloved,'
and the incomparable 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 The deaconesses seem to have been called widows.
3 Literally, ‘‘ the name desired of me.”

THE EPISTLE OF IGNATIUS
TO POLYCARP.

————Ó——

SHORTER.
Ignatius, who is also
called Theophorus, to
Polycarp, bishop of the
church of the Smyr-
naans, or rather, who
has, as his own bishop,

God the Father, and.

the Lord Jesus Christ:
[wishes] abundance of
happiness.

LONGER.

Ignatius, bishop of Antioch, and a
witness for Jesus Christ, to Poly-
carp, bishop of the church of the
Smyrnaans, or rather, who has,as
his own bishop, God the Father,
and Jesus Christ: [wishes] abun-
dance of happiness.

CHAP. r.— Commendation and exhortation.

Having obtained good
proof that thy mind is
fixed in God as upon
an immoveable rock, I
loudly glorify [His
name] that I have been
thought worthy [to be-
hold] thy blameless
face,’ which may I ever
enjoy in God! Ientreat

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,! which may I ever
enjoy in God! Ientreat thee, by
the grace with which thou art
clothed, to press forward in thy
course, and to exhort all that they

1 i.e. to make personal acquaintance with one esteemed so highly.

VOL. I.

258

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! all in love, as
also thou doest. Give
thyself to prayer with-
out ceasing.” Implore
additional understand-
ing to what thou already
hast. Be watchful, pos-
sessing a sleepless spirit.
Speak to every man
separately, as God
enables thee.? Bear the
infirmities of all, as
being a perfect athlete
[in the Christian life]:
where the labour is
great, the gain is all the

more.

CnaP

If thou lovest the.

good disciples, no thanks
are due to thee on that
1 Or, * tolerate.”

THE EPISTLE OF IGNATIUS

may be saved. Maintain thy posi-
tion with all care, both in the flesh
and spirit. Have a regard to pre-
serve unity, than which nothing
is better. Bear with all, even as
the Lord does with thee. Support!
all in love, as also thou doest. Give
thyself to prayer without ceasing.’
Implore additional understanding
to what thou already hast. Be
watchful, possessing a sleepless
spirit. Speak to every man sepa-
rately, as God enables thee? Bear
the infirmities of all, as being a
perfect athlete [in the Christian
life], even as does the Lord of all.
For says [the Scripture], * He
Himself took our infirmities, and
bare our sicknesses.”* Where the
Jabour is great, the gain is all the
more.

. 1.—Evhortations.

If thou lovest the good disciples,
no thanks are due to thee on that
account; but rather seek by meek-

2 Comp. 1 Thess. v. 17.

* Some read, ‘ according to thy practice." — * Matt. viii. 17. .

TO POLYCARP.

account; but rather seek
by meekness to subdue
the more troublesome.
Every kind of wound is
not healed with the same
plaster. Mitigate vio-
lent attacks [of disease]
by gentle applications.’
Be in all things “ wise
as a serpent, and harm-
less as a dove.”? For
this purpose thou art
composed of both flesh
and spirit, that thou
mayest deal tenderly?
with those [evils] that
present themselves visi-
bly before thee. And
as respects those that
are not seen,’ 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

259

ness to subdue the more trouble-
some, Every kind of wound is
not healed with the same plaster.
Mitigate violent attacks [of disease]
by gentle applications! Be in all
things * wise as a serpent, and
harmless always as a dove."? For
this purpose thou art composed of
both soul and body, art both fleshly
and spiritual, that thou mayest
correct those [evils] that present
themselves visibly before thee ; and
as respects those that are not seen,
mayest pray that these should be
revealed to thee, so that thou
mayest be wanting in nothing, but
mayest abound in every gift. The
times call upon thee to pray. For
as the wind aids the pilot of a ship,
and as havens are advantageous
for safety to a tempest-tossed vessel,
so is also prayer to thee, in order
that thou mayest attain to (God.
Be sober as an athlete of God,
whose will is immortality and eter-

nal life; of which thou art also

1 Literally, ** paroxysms by embrocations.”

2 Matt. x. 16.

8 Literally, ‘ flatter.”

4 Some refer this to the mysteries of God, and others to things yet

fature.

260

God: the prize set be-
fore thee is immortality
and eternal life, of which
thou art also persuaded.
In all things may my
soul be for thine,! and
my bonds also, which
thou hast loved.

CHAP.

Let not those who
seem worthy of credit,
but teach strange doc-
trines,’ fill thee with ap-
prehension. Stand firm,
as does an anvil which
is beaten. It is the part
of a noble? athlete to
be wounded, and yet
to conquer. And espe-
cially, we ought to bear
all things for the sake
of God, that He also
may bear with us. Be
ever becoming more
zealous than what thou
art. Weigh carefully
the times. Look for
Him who is above all
time, eternal and invi-
sible, yet who became
visible for our sakes;
impalpable and impas-
sible, yet who became

THE EPISTLE OF IGNATIUS

persuaded. In allthings may my
soul be for thine and my bonds
also, which thou hast loved. ὁ

111.—E-vhortations.

Let not those who seem worthy
of credit, but teach strange doc-
trines,’ fill thee with apprehension.
Stand firm, as does an anvil which
is beaten. It is the part of a noble?
athlete to be wounded, and yet to
conquer. And especially we ought
to bear all things for the sake of
God, that He also may bear with
us, and bring us into His king-
dom. Add more and more to thy
diligence; run thy race with in-
creasing energy; weigh carefully
the times. Whilst thou art here,
be a conqueror; for here is the
course, and there are the crowns.
Look for Christ, the Son of God ;
who was before time, yet appeared
in time; who was invisible by na-
ture, yet visible in the flesh ; who
was impalpable, and could not be
touched, as being without a body,
but for our sakes became such,
might be touched and handled in

1 Comp. Epistle of Ignatius to the Ephesians, chap. xxi. ete.

3 Comp. 1 Tim. i. 8, vi. 8.

5 Literally, ‘* great.”

TO POLYCARP.

passible on our account ;
and who in every kind
of way suffered for our
sakes,

Crap.

Let not widows be
neglected. — Be thou,
after the Lord, their
protector’ and friend.
Let nothing be done
without thy consent;
neither dothou anything
without the approval of
God, which indeed thou
dost not, inasmuch as
thou art stedfast. Let
your assembling toge-
ther be of frequent?
occurrence: seek after
all by name? Do not
despise either male or
femaleslaves, yetneither
let them be puffed up
with conceit, but rather
let them submit them-
selves* the more, for the
glory of God, that they
may obtain from God a
better liberty. Let them

261

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.

1v.— Exhortations.

Let not the widows be neglected
Be thou, after the Lord, their pro-
tector and friend. Let nothing be
done without thy consent; neither
do thou anything without the ap-
proval of God, which indeed thou
doest not. Be thou stedfast. Let
your assembling together be of fre-
quent? occurrence: seek after all
by name? Do not despise either
male or female slaves, yet neither
let them be puffed up with conceit,
but rather let them submit them-
selves* the more, for the glory of
God, that they may obtain from

1 The word in the original (φροντιστὴς) denotes one who thinks or

cares for another.

3 Some refer the words to more frequent meetings, and others to these
meetings being more numerous ; no comparison is necessarily implied.

8 i.e. 80 as to bring them out to the public assembly.

4 Or, '* act the part of slaves.”

262

not long to be set free
[from slavery] at the
public expense, that
they be not found slayes
to their own desires.

THE EPISTLE OF IGNATIUS

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.

Cuap. v.—The duties of husbands and wives.

Flee evil arts; but
all the more discourse
in public regarding
them. Speak to my
sisters, that they love

the Lord, and be satis-'

fied with their husbands
both in the flesh and
spirit. In like manner
also, exhort my bre-
thren, in the name of
Jesus Christ, that they
love their wives, even
as the Lord the church?
If any one can continue
in a state of purity; to
the honour of Him who
is Lord of the flesh, let
him 80 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

Flee evil arts; but all the more
discourse in public regarding them.
Speak to my sisters, that they love
the Lord, and be satisfied with
their husbands both in the flesh
and spirit. In like manner also,
exhort my brethren, in the name
of Jesus Christ, that they love
their wives, even as the Lord the
church. If any one can continue
in a state of purity,’ to the honour
of the flesh of the Lord, let him so
remain without boasting. If he
shall boast, he is undone; and if
he seeks to be more prominent?
than the bishop, heis ruined. But
it becomes both men and women

1 Some insert μὴ, and render, ** rather do not even speak of them.”

3 Eph. v. 25.

3 i.e. in celibacy.

* Some render, **to the honour of the flesh of the Lord," as in the

longer recension.

δ Literally, ‘if he be known beyond the bishop."

TO POLYCARP.

women who marry, to
form their union with
the approval of the
bishop, that their mar-
riage may be according
to God, and not after
their own lust. Let all
things be done to the
honour of God.!

268

who marry, to form their union
with the approval of the bishop,
that their marriage may be accord-
ing to the Lord, and not after their
own lust. Let all things be done
to the honour of God.’

Cap. vr.— The duties of the Christian flock.

Give ye? heed to the
bishop, that God also
may give heed to you.
My soul be for theirs?
that are submissive to
the bishop, to the pres-
byters, and to the dea-
cons, and may my por-
tion be along with them
in God! Labour to-
gether with one another;
strive in company to-
gether; run together;
suffer together; sleep
together ; and awake to-
gether, as the stewards,
and associates,* and ser-
vants of God. Please
ye Him under whom ye
fight, and from whom
ye receive your wages.
Let none of you be

1 Comp. 1 Cor. x. 31.

Give ye? heed to the bishop, that
God also may give heed to you.

- My soul be for theirs? 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! 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

3 As this epistle, though sent to the bishop, was meant to be read to
the people, Ignatius here directly addresses them.

3 Comp. chap. ii. etc.

* Or, ‘‘ assessors."

264

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 ye
may receive a worthy
recompense. Be long-
suffering, therefore, with
one another, in meek-
ness, as God is towards
you. May I have joy

of you for ever !?

THE EPISTLE OF IGNATIUS

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!

Cuar. vil.— Request that Polycarp would send a messenger

Seeing that the
church which is at
Antioch in Syria is, as
report has informed me,
at peace, through your
prayers, I also am the
more encouraged, rest-
ing without anxiety in
God, if indeed by
means of suffering I
may attain to God, so
that, through your
prayers, I may be found

to Antioch.

Seeing that the church which is
at Antioch in Syria is, as report
has informed me, at peace, through
your prayers, I also am the more
encouraged, resting without anxiety
in God,* if indeed by means of
suffering I may attain to God, so
that, through your prayers, I may

1 Literally, ** worthy of God.”
2 A military reference, simply implying the idea of faithful effort lead-

ing to future reward.

3 Comp. Ignatius’ Epistle to the Ephesians, chap. ii.
4 Literally, ** in freedom from care of God.”

TO POLYCARP.

a disciple [of Christ].
It is fitting, O Poly-
carp, most blessed in
God, to assemble a very
solemn? 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 ;?
and to bestow on him
this honour that he may
go into Syria, and glo-
rify your ever active
love to the praise. of
Christ. A Christian
has not power over him-
self, but must always
be ready for* the service
of God. Now, this
work is both God's and
yours when ye shall
have completed it to
His glory) For I trust
that, through grace, ye
are prepared for every
good work pertaining
to God. Knowing,
therefore, your ener-
getic love of the truth,
I have exhorted you by
this brief epistle.

265

be found a disciple [of Christ].
It is fitting, O Polycarp, most
blessed in God, to assemble a very
solemn ? 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 ;? 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* the service
of God. Now, this work is both
God's and yours, when ye shall
have completed it. For I trust
that, through grace, ye are pre-
pared for every good work per-
taining to God. Knowing your
energetic love of the truth, I have
exhorted you by this brief epistle.

1 Some read, ** in the resurrection.”
2 Literally, ** most befitting God.”
3 Literally, ** God-runner.”

* Literally, **at leisure for.”

5 Literally, **to Him.”

266

THE EPISTLE OF IGNATIUS

CnaP. ν111.--- δὲ other churches also send to Antioch.

Inasmuch as I have
not been able to write
to all the churches, be-
cause I must suddenly
sail from Troas to Nea-
polis, as the will! [of the
emperor] enjoins, [I
beg that] thou, as being
acquainted with the
purpose? 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 trans-
mitting 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. 1
salute Attalus, my be-
loved. I salute him
who shall be deemed

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’ [of the emperor] enjoins, (I
beg that] thou, as being acquainted
with the purpose? 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

1 Some suppose the reference to be to the soldiers, or perhaps to God

Himself.

3 Or, '*as possessed of the judgment.”

8 Literally, ‘‘ men on foot.”

4 Some have the plural '* ye” here.
5 Literally, ‘‘ an eternal work.”

TO POLYCARP.

worthy to go [from
you] into Syria. Grace
shall be with him for
ever, and with Polycarp
that sends him. I pray
for your happiness for
ever in our God, Jesus
Christ, by whom con-
tinue ye in the unity
and under the protec-
tion of God.’ I salute
Alce, my dearly be-
loved.? Fare ye well
in the Lord.

1 Some propose

== Oe ee "Ὁ

267

worthy to go [from you] into
Syria. Grace shall be with him
for ever, and with Polycarp that
sends him. I pray for your happi-
ness for ever in our God, Jesus
Christ, by whom continue ye in
the unity and under the protec-
tion of God. I salute Alce, my
dearly beloved? Amen. Grace
[be with you]. Fare ye well in
the Lord.

to read, ** and of the bishop."

? Literally, ‘‘ name desired by me.”

THE EPISTLES OF IGNATIUS

AFTER THE SYRIAC VERSION.

INTRODUCTORY NOTICE.

TwEOME account of the discovery of the Syriac ver- .
M sion of the Ignatian Epistles has been already
given (p. 141). We have simply to add here a
brief description of the Mss. from which the
Syriac text has been printed. That which is named a by
Cureton, contains only the Epistle to Polycarp, and exhibits
the text of that epistle which, after him, we have followed.
He fixes its age somewhere in the first half of the sixth
century, or before the year 550. The second Ms., which
Cureton refers to as Ó, is assigned by him to the seventh or
eighth century. It contains the three Epistles of Ignatius,
and furnishes the text here followed in the Epistles to the
Ephesians and Romans. The third mMs., 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 pas-
sages manifestly corrupt, and the translators appear at times
to have mistaken the meaning of the Greek original.

THE EPISTLE OF IGNATIUS
TO POLYCARP?

EFDRGNATIUS, 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, inasmuch as it is
established in God, as on a rock which is immoveable, I glorify
God the more exceedingly that I have been counted worthy
of [seeing] thy face, which I longed after in God. NowI
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" 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? with all men in love, as [indeed] thou doest.
Be stedfast in prayer. Ask for more understanding than
that which thou [already] hast. Be watchful, as possessing a

1 The inscription varies in each of the three Syriac Mss., being in the
first, ** The Epistle of my lord Ignatius the bishop;" in the second, ** The
Epistle of Ignatius;" and in the third, ‘‘ The Epistle of Ignatius, bishop
of Antioch.”

3 For “‘ vindicate thy place" in the Greek.

δ Literally, ** draw out thy spirit.”

VOL. I. S

274 EPISTLE OF IGNATIUS

spirit which sleepeth not. Speak with every man according
to the will of God. Bear the infirmities of all men as a
perfect athlete; for where the labour is great, the gain is

also great.

CuHapP. I.

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’ by tenderness. Be wise as
the serpent in everything, and innocent, with respect to those
things which are requisite, even as thedove. For this reason
thou art [composed] of both flesh and spirit, that thou mayest
entice” those things which are visible before thy face, and
mayest ask, as to those which are concealed from thee, that
they [too] may be revealed to thee, in order that thou be de-
ficient in nothing, and mayest abound in all gifts. The time
demands, even as a pilot does a ship, and as one who stands
exposed to the tempest does a haven, that thou shouldst be
worthy of God. Be thou watchful as an athlete of God.
That which is promised to us is life eternal, which cannot be
corrupted, of which things thou art also persuaded. In
everything I will be instead’ of thy soul, and my bonds which
thou hast loved.

CHAP. III.

Let not those who seem to be somewhat, and teach strange
doctrines, strike thee with apprehension; but stand thou in
the truth, as an athlete* who is smitten, for it is [the part]
of a great athlete to be smitten, and [yet] conquer. More
especially is it fitting that we should bear everything for the

1 Cureton observes, as one alternative here, that **the Syrian trans-
lator seems to have read σαράξυσμα for παροξυσμοὺς.

3 Or, '* flatter,” probably meaning to *' deal gently with.”

* Thus the Syriac renders ἐντίψυχον in the Greek.

* The Greek has ἄχρων, ‘an anvil.”

TO POLYCARP. 275

sake of God, that He also may bear us. Be [still] more
diligent than thou yet art. Be discerning of the times.
Look for Him that is above the times, Him who has no
times, Him who is invisible, Him who for our sakes became
visible, Him who is impalpable, Him who is impassible, Him
who for our sakes suffered, Him who endured everything in
every form for our sakes.

CHaP. Iv.

Let not the widows be overlooked; on account of! our
Lord be thou their guardian, and let nothing be done with-
out thy will; also do thou nothing without the will of God,
as indeed thou doest not. Stand rightly. Let there be fre-
quent? assemblies: ask every man [to them] by his name.
Despise not slaves, either male or female; but neither let
them be contemptuous, but let them labour the more as for
the glory of God, that they may be counted worthy of a more
precious freedom, which is of God. Let them not desire to
be set free out of the common [fund], lest they be found the
slaves of lusts.

CHAP. v.

Flee wicked arts; but all the more discourse regarding
them. Speak to my sisters, that they love in our Lord, and
that their husbands be sufficient for them in the flesh and
spirit. Then, again, charge my brethren in the name of our
Lord Jesus Christ, that they love their wives, as our Lord
His church. If any man is able in power to continue in
purity? to the honour of the flesh of our Lord, let him con-
tinue so without boasting; if he boasts, he is undone; if he
become known apart from the bishop, he has destroyed
himself. It is becoming, therefore, to men and women who
marry, that they marry with the counsel of the bishop, that

! The Greek has μετά, “ after."
2 Or, “" constant,” '* regular.”
* i.e. "in celibacy.” 4 Or, " corrupted himself."

216 THE EPISTLE ΤΟ. POLYCARFP.

the marriage may be in our Lord, and not in lust. Let
everything, therefore, be [done] for the honour of God.

CHAP. VI.

Look ye to the bishop, that God also may look upon you.
I will be instead of the souls of those who are subject to the
bishop, and the presbyters, and the deacons; with them may
I have a portion in the presence of God! Labour together
with one another, act as athletes! together, run together,
suffer together, sleep together, rise together. As stewards
of God, and of His household,’ and His servants, please Him
and serve Him, that ye may receive from Him the wages
[promised]. Let none of you be rebellious. Let your bap-
tism be to you as armour, and faith as a spear, and love as a
helmet, and patience as a panoply. Let your treasures be
your good works, that ye may receive the gift of God, as is
just. Let your spirit be long-suffering towards each other
with meekness, even as God [is] towards you. As for me, I
rejoice in you at all times.

CHAP. VII.

The Christian has not power over himself, but is [ever]
ready to be subject to God.’

CHAP. VIII.

I salute him who is reckoned worthy to go to Antioch in
my stead, as I commanded thee?

! Literally, * make the contest.”

3 Literally, ** sons of His house."

* These are the only parts of chaps. vii. and viii. in the Greek that
are represented in the Syriac.

THE SECOND EPISTLE OF IGNATIUS:

TO THE EPHESIANS.

church which i is blessed in the greatness of God the
Father, and perfected ; to her who was selected?
from eternity, that she might be at all times for
glory, which abideth, and is unchangeable, and is perfected and
chosen in the purpose of truth by the will of the Father of Jesus
Christ our God; to her who is worthy of happiness; to her
who ts at Ephesus, in Jesus Christ, tn joy which is unblame-
able: [wishes] abundance of happiness.

CHap. I.

Inasmuch as your name, which is greatly beloved, 1s
acceptable to me in God, [your name] which ye have ac-
quired by nature, through a right and just will, and also by
the faith and love of Jesus Christ our Saviour, and ye are _
Imitators of God, and are fervent in the blood of God, and
have speedily completed a work congenial to you; [for] when
ye heard that I was bound,’ so as to be able to do nothing for
the sake of the common name and hope (and I hope, through
your prayers, that I may be devoured by beasts at Rome, so
that by means of this of which I have been accounted worthy,
I may be endowed with strength to be a disciple of God), ye
were diligent to come and see me. Seeing, then, that we

! Another inscription is, “‘ Epistle the second, which is to the Ephe-
gians.””

2 Literally, ** separated.” 8 Literally, ** bound from actions.”

278 THE EPISTLE OF IGNATIUS

have become acquainted with your multitude! 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;? for blessed
is He who has given you such a bishop, even as ye deserve
[to have]?

CuHap. 114

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.

CnaP. viri?

For, so long as there is not implanted in you any one lust
which is able to torment you, behold, ye live in God. I rejoice
in you, and offer supplication on account of you, Ephesians,
a church which is renowned in all ages. For those who are
carnal are not able to do spiritual things, nor those that are
spiritual carnal things; in like manner as neither can faith
[do] those things which are foreign to faith, nor want of faith
[do] what belongs to faith. For those things which ye have
done in the flesh, even these are spiritual, because ye have
done everything in Jesus Christ.

Cnar. Ix,

And ye are prepared for the building of God the Father,
and ye are raised up on high by the instrument of Jesus
Christ, which is the cross; and ye are drawn by the rope

1 Cureton renders, ** have received your abundance," probably refer-
ring the words to gifts sent by the Ephesians to Ignatius. |

? Literally, ‘‘ be in his image."

* There is no apodosis, unless it be found in what follows.

* The following clause is the whole of chap. iii. in the Greek, which
is represented in the Syriac.

5 Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.

* Thus Cureton renders the words, referring in confirmation to tb
Peshito version of Phil. i. 4, but the meaning is doubtful.

TO THE EPHESIANS. 279

which is the Holy Spirit; and your pulley is your faith, and
your love is the way which leadeth up on high to God.

CnaP. X.

Pray for all men; for there is hope of repentance for
them, that they may be counted worthy of God. By your
works especially let them be instructed. Against their harsh
words be ye conciliatory, by meekness of mind and gentle-
ness. Against their blasphemies do ye give yourselves to
prayer; and against their error be ye armed with faith.
Against their fierceness be ye peaceful and quiet, and be ye
not astounded by them. Let us, then, be imitators of our
Lord in meekness, and strive who shall more especially be
injured, and oppressed, and defrauded.

Cnar. xiv!

The work is not of promise,? unless a man be found in the
power of faith, even to the end.

Cuar. xv.

It is better that ἃ man should be silent while he is some-
thing, than that he should be talking when he is not; that
by those things which he speaks he should act, and by those
things of which he is silent he should be known.

Cuar. xvii?

My spirit bows in adoration to the cross, which is 9
stumbling-block to those who do not believe, but is to you for
salvation and eternal life.

1 Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac,
and only these few words of chaps. xiv. and xv. are represented.

2 The meaning seems to be that mere profession, without continuous
practice, is nothing.

* Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.

280 |. THE EPISTLE TO THE EPHESIANS.

CHapP. 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" which were done in the tranquillity of
God from the star. And here, at the manifestation of the
Son, magic began to be destroyed, and all bonds were loosed ;
.and the ancient kingdom and the error of evil was destroyed.
Henceforward all things were moved together, and the de-
struction of death was devised, and there was the commence-
ment of that which was perfected in God. |

. 3
1 Literally, ** the mysteries of the shout." The meaning is here con-
fused and obscure. See the Greek.
2 Chaps. xx. and xxi. of the Greek are altogether wanting in the

Syriac.

THE THIRD EPISTLE OF THE SAME
ST IGNATIUS.”

— Doo —À——

WRIGNATIUS, who ts [also called] Theophorus, to the
church which has received grace through the great-
ness of the Father Most High ; to her who presideth
tn the place of the region of the Romans, who ts
worthy of God, and worthy of life, and happiness, and praise,
and remembrance, and is worthy of prosperity, and presideth
tn love, and is perfected in the law of Christ unblameable :
[wishes] abundance of peace.

CuHapP. 1.

From of old have I prayed to God, that I might be counted
worthy to behold your faces which are worthy of God: now,
therefore, being bound in Jesus Christ, I hope to meet you
and salute you, if it be the will [of God] that I should be
accounted worthy to the end. For the beginning is well
arranged, if I be counted worthy to attain to the end, that I
may receive my portion, without hindrance, through suffering.
For I am in fear of your love, lest it should injure me. As
to you, indeed, it is easy for you to do whatsoever ye wish ;
but as to me, it is difficult for me to be accounted worthy of

God, if indeed ye spare me not.
. CHAP. 11.
For th, 3 no other time such as this, that I should be

ACCORDÉ "hy of God; neither will ye, if ye be silent,
er inscription i is, * The Third Epistle.”
1 another

282 THE EPISTLE OF IGNATIUS

[ever] be found in a better work than this. If ye let me
alone, I shall be the word of God; but if ye love my flesh,
again am I [only] to myself a voice. Ye cannot give me
anything more precious than this, that I should be sacrificed
to God, while the altar is ready ; that ye may be in one
concord in love, and may praise God the Father through
Jesus Christ our Lord, because He has deemed a bishop
worthy to be God's, having called him from the east to the
west. Itis good that I should set from the world in God,
that I may rise in Him to 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 matter?]
of persuasion; but Christianity is great when the world
hateth it.

CHAP. IV.

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,’ that I may be found the pure bread
of God. Provoke ye greatly‘ the wild beasts, that they may

1 Literally, *' in life.” °

3 The meaning is probably similar to that expressed in chap. xiv. of
the Epistle to the Ephesians.

* Literally, ‘I am ground.”

* Literally, ** with provoking, provoke.”

TO THE ROMANS. 283

be for me a grave, and may leave nothing of my body, in
order that, when I have fallen asleep, I may not be a burden
upon any one. Then shall I be in truth a disciple of Jesus
Christ, when the world seeth not even my body. Entreat of
our Lord in my behalf, that through these instruments I
may be found a sacrifice to God. I do not, like Peter and
Paul, issue orders unto you. They are! apostles, but I am
one condemned; they indeed are free, but I am a slave,
even until now. But if I suffer, I shall be the freed-man of
Jesus Christ, and I shall rise in Him from the dead, free.
And now being in bonds, I learn to desire nothing.

CHar. v.

From Syria, and even unto Rome, I am cast among wild
beasts, by sea and by land, by night and by day, being bound
between ten leopards, which are the band of soldiers, who,
even when I do good to them, all the more do evil unto me.
I, however, am the rather instructed by their injurious treat-
ment ;? but not on this account am I justified to myself. I
rejoice in the beasts which are prepared for me, and I przy
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,' 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 Let no one? envy me of those things

1 Literally, ‘‘ they are who are."

3 Literally, “ by their injury."

8. Literally, ** and not as that which is afraid of some other men.” So
Cureton translates, but remarks that the passage is evidently corrupt.
The reference plainly is to the fact that the beasts sometimes refused to
attack their intended victims. See the case of Blandina, as reported by
Eusebius (Hist. Eccl. v. 1).

4 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.’”

5 Literally, ** nothing.”

284 THE EPISTLE OF IGNATIUS

which are seen and which are not seen, that I should be
accounted worthy of Jesus Christ. Fire, and the cross, and
the beasts that are prepared, cutting off of the limbs, and
scattering of the bones, and crushing of the whole body,
harsh torments of the devil—let these come upon me, but!
only let me be accounted worthy of Jesus Christ.

CuHap. VI.

The pains of the birth stand over against me.”

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 flesh of Jesus Christ; and I seek His blood, a drink
which is love incorruptible.

. Crap. ix?

My spirit saluteth you, and the love of the churches which
received me as the name of Jesus Christ ; for those also who
were near to [my] way in the flesh, preceded me in every
city.

*[Now therefore, being about to arrive shortly in Rome, |

1 Literally, ** and.” | .

3 The Latin version translates the Greek here, ** He adds gain to me.

8 Chap. viii. of the Greek is entirely omitted in the Syriac.

* The following passage is not found in this epistle in the Greek rec
sions, but forms, in substance, chaps. iv. and v. of the Epistle to tle
Trallians. Diverse views are held by critics as to its proper pls
according to the degree of authority they ascribe to the Syriac version
Cureton maintains that this passage has been transferred by the forge
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 Hefe
asserts that it is bound by the ‘closest connection" to the preceding
chapter in the Epistle to the Trallians.

TO THE ROMANS. 285

know many things in God; but I keep myself within
measure, that I may not perish through boasting: for now it
is needful for me to fear the more, and not pay regard to
those who puff me up. For they who say such things to me
scourge me; for I desire to suffer, but I do not know if I am
worthy. For zeal is not visible to many, but with me it has
war. l have need, therefore, of meekness, by which the
prince of this world is destroyed. I am able to write to you
of heavenly things, but I fear lest I should do you an injury.
Know me from myself. For I am cautious lest ye should
not be able to receive [such knowledge], and should be per-
plexed. For even I, not because I am in bonds, and am able
to know heavenly things, and the places of angels, and the
stations of the powers that are seen and that are not seen,
am on this account a disciple; for I am far short of the per-
fection which is worthy of God.] Be ye perfectly strong’ in
the patience of Jesus Christ our God.

Here end the three epistles of Ignatius, bishop and martyr.
1 Or, as in the Greek, "" Fare ye well, to the end.”

HE MARTYRDOM OF IGNATIUS.

oe VF og 9e To eMe pero om^. lE oon aes
. P ‘ *«- t - i3

πονῶν. -—

INTRODUCTORY NOTICE.

IHE following account of the martyrdom of Ignatius
professes, in several passages, to have been written
by those who accompanied him on his voyage to
Rome, and were present on the occasion of his
death (chaps. v. vi. vii.). And if the genuineness of this
narrative, as well as of the Ignatian epistles, be admitted,
there can be little doubt that the persons in question were
Philo and Agathopus, with Crocus perhaps, all of whom are
mentioned by Ignatius (Epist. to Smyr. chap. x. ; to Philad.
chap. xi.; to Rom. chap. x.) as having attended him on that
journey to Rome which resulted in his martyrdom. But
doubts have been started by Daillé and others as to the date
and authorship of this account. Some of these rest upon
internal considerations, but the weightiest objection is found
in the fact that no reference to this narrative is to be traced
during the first six centuries of our era. This is certainly
a very suspicious circumstance, and may well give rise to
some hesitation in ascribing the authorship to the immediate
companions and friends of Ignatius. On the other hand,
however, this account of the death of Ignatius is in perfect
harmony with the particulars recounted by Eusebius and
Chrysostom regarding him. Its comparative simplicity, too,
is greatly in its favour. It makes no reference to the legends
which by and by connected themselves with the name of
Ignatius. As is well known, he came in course of time to
be identified with the child whom Christ (Matt. xviii. 2) set
before His disciples as a pattern of humility. It was said
that the Saviour took him up in His arms, and that hence
VOL. I. T

290 INTRODUCTORY NOTICE.

Ignatius derived his name of Theophorus; that is, according
to the explanation which this legend gives of the word, one
carried by God. But in chap. ii. of the following narrative
we find the term explained to mean, * one who has Christ
in his breast;" and this simple explanation, with the entire
silence preserved as to the marvels afterwards connected
with the name of Ignatius, is certainly a strong argument in
favour of the early date and probable genuineness of the
account, Some critics, such as Usher and Grabe, have
reckoned the latter part of the narrative spurious, while
accepting the former; but there appears to be a unity about
it which requires us either to accept it in toto, or to reject it
altogether.

THE MARTYRDOM OF IGNATIUS.

————ÓP

Cnar. 1.— Desire of Ignatius for martyrdom.

empire of the Romans, Ignatius, the disciple of
John the apostle a man in all respects of an
apostolic character, governed the church of the
Antiochians with great care, having with difficulty escaped
the former storms of the many persecutions under Domitian,
inasmuch as, like ἃ good pilot, by the helm of prayer and
fasting, by the earnestness of his teaching, and by his [con-
stant?] spiritual labour, he resisted the flood that rolled
against him, fearing [only] lest he should lose any of those
who were deficient in courage, or apt to suffer from their
simplicity. Wherefore he rejoiced over the tranquil state of
the church, when the persecution ceased for a little time, but
was grieved as to himself, that he had not yet attained to a
true love to Christ, nor reached the perfect rank of a disciple.
. For he inwardly reflected, that the confession which is made
by martyrdom, would bring him into a yet more intimate
relation to the Lord. Wherefore, continuing a few years
longer with the church, and, like a divine lamp, enlighten-
ing every one’s understanding by his expositions of the
[Holy *] Scriptures, he [at length] attained the object of his

desire.

| | V. HEN Trajan, not long since, succeeded to the
WY
EL)

! The date of Trajan’s accession was A.D. 98.
The tog here is somewhat doubtful.
, Lites sé any of the faint-hearted and more guileleas.”
‘Th; 7 jg of doubtful authority.

292 THE MARTYRDOM OF IGNATIUS. -

Cuap. 11.—Jgnatius ts condemned by Trajan.

For Trajan, in the ninth’ year of his reign, being lifted
up [with pride], after the victory he had gained over the
Scythians and Dacians, and many other nations, and thinking
that the religious body of the Christians were yet wanting to
complete the subjugation of all things to himself, and [there-
upon] threatening them with persecution unless they should
agree to? worship demons, as did all other nations, thus
compelled? all who were living godly lives either to sacrifice
[to idols] or die. Wherefore the noble soldier of Christ
[Ignatius], being in fear for the church of the Antiochians,
was, in accordance with his own desire, brought before
Trajan, who was at that time staying at Antioch, but was in
haste [to set forth] against Armenia and the Parthians. And
when he was set before the emperor Trajan, [that prince] said
unto him, “ Who art thou, wicked wretch,‘ who settest? thy-
self to transgress our commands, and persuadest others to do
the same, so that they should miserably perish?” Ignatius
replied, “ No ene ought to call 'Theophorus* wicked ; for all
evil spirits’ have departed from the servants of God. But if,
because I am an enemy to these [spirits], you call me wicked
in respect to them, I quite agree with you; for inasmuch as
I have Christ the King of heaven [within me], I destroy all
the devices of these [evil spirits].” Trajan answered, * And
who is Theophorus?” Ignatius replied, * He who has Christ
within his breast." ‘Trajan said, * Do we not then seem to
you to have the gods in our mind, whose assistance we enjoy
in fighting against our enemies?” Ignatius answered, “Thou
art in error when thou callest the dzemons of the nations gods.
For there is but one God, who made heaven, and earth, and

1 The numeral is uncertain. In the old Latin version we find “ the
fourth,” which Grabe has corrected into the nineteenth. The choice lies
between *' ninth” and “ nineteenth,” i.e. A.D. 107 or 116.

2 Literally, ‘‘ would choose to submit to.”

3 Some read, ‘‘ fear compelled.” * Literally, ** evil-demon.”

5 Literally, *' art zealous.” δ Or, ** one who carries God.”

Literally, ** the demons.”

THE MARTYRDOM OF IGNATIUS. 298

the sea, and all that are in them; and one Jesus Christ, the
only-begotten Son of God, whose kingdom may I enjoy."
Trajan said, * Do you mean him who was crucified under
Pontius Pilate?” Ignatius replied, “I mean Him who
crucified my sin, with him who was the inventor of it,
and who has condemned [and cast down] all the deceit and
malice of the devil under the feet of those who carry Him in
their heart." Trajan said, * Dost thou then carry within
thee Him that was crucified?” Ignatius replied, “Truly so;
for it is written, ‘ I will dwell in them, and walk in them.’”?
Then Trajan pronounced sentence as follows: “ We com-
mand that Ignatius, who affirms that he carries about within
him Him that was crucified, be bound by soldiers, and carried
to the great [city] Rome, there to be devoured by the beasts,
for the gratification of the people.” When the holy martyr
heard this sentence, he cried out with joy, “I thank thee, O
Lord, that Thou hast vouchsafed to honour me with a perfect
love towards Thee, and hast made me to be bound with iron
chains, like? Thy Apostle Paul" Having spoken thus, he
then, with delight, clasped the chains about him ; and when
he had first prayed for the church, and commended it with
tears to the Lord, he was hurried away by the savage* cruelty
of the soldiers, like a distinguished ram, the leader of a goodly
flock, that he might be carried to Rome, there to furnish food
to the bloodthirsty beasts.

Cuap. 111.—Ignatius satls to Smyrna.

Wherefore, with great alacrity and joy, through his desire
to suffer, he came down from Antioch to Seleucia, from which
place he set sail. And after a great deal of suffering he
came to Smyrna, where he disembarked with great joy, and
hastened to see the holy Polycarp, [formerly] his fellow-
disciple, and [now] bishop of Smyrna. For they had both,
in old times, been disciples of St John the apostle. Being

1 The Latin version reads, ‘‘ Him who bore my sin, with ita inventor,
upon the cross.”

2 2 Cor. vi. 16. 8 Literally, ‘ with.” 4 Or, “" beast-like."

294 THE MARTYRDOM OF IGNATIUS.

then brought to him, and having communicated to him some
spiritual gifts, and glorying in his bonds, he entreated of him
to labour! along with him for the fulfilment of his desire;
earnestly indeed asking this of the whole church (for the
cities and churches of Asia had welcomed? the holy man
through their bishops, and presbyters, and deacons, all
hastening to meet him, if by any means they might receive
from him some? spiritual gift), but above all, the holy Poly-
carp, that, by means of the wild beasts, he soon disappearing
from this world, might be manifested before the face of
Christ.

CHAP. 1v.—Jgnatius writes to the churches.

And these things he thus spake, and thus testified, extend-
ing his love to Christ so far as one who was about to* secure
heaven through his good confession, and the earnestness of
those who joined their prayers to his in regard to his [ap-
proaching] conflict ; and to give a recompense to the churches,
who came to meet him through their rulers, sending? letters
of thanksgiving to them, which dropped spiritual grace, along
with prayer and exhortation. Wherefore, seeing all men so
kindly affected towards him, and fearing lest the love of the
brotherhood should hinder his zeal towards the Lord,* while
a fair door of suffering martyrdom was opened to him, he
wrote to the church of the Romans the epistle which is here
subjoined.

(See the epistle as formerly given, pp. 205-220.)

1 It is doubtful if this clause should be referred to Polycarp.
5 Or, ‘‘ received.”

* Literally, ‘‘ a portion of."

* The Latin version has, '* that he was to."

5 The punctuation and construction are here doubtful.

6 Or, '* should prevent him from hastening to the Lord."

THE MARTYRDOM OF IGNATIUS. 295

CHap. v.—Ignatius is brought to Rome..

Having therefore, by means of this epistle, settled,’ as he
wished, those of the brethren at Rome who were unwilling
[for his martyrdom]; and setting sail from Smyrna (for
Christophorus was pressed by the soldiers to hasten to the
public spectacles in the mighty [eity] Rome, that, being given :
up to the wild beasts in the sight: of the Roman people, he
might attain to the crown for which he strove), he [next]
landed at Troas. Then, going on from that place to Neapolis,

he went [on foot] by: Philippi through Macedonia, and on to
that part of Epirus which is near Epidaumus; and finding a
ship in one of the seaports, he sailed over the Adriatic Sea,
and entering from it on the Tyrrhene, he passed by the
various islands and cities, until, when Puteoli came in sight,
he was eager there to disembark, having a desire to tread in
the footsteps of the Apostle Paul? But a violent wind arising
did not suffer him to do-so, the ship being driven rapidly
forwards ;* and, simply expressing his delight* over the love
of the brethren in-that: place, he sailed by. Wherefore, con-
tinuing to enjoy fair winds, we were reluctantly hurried on
in one day and a night, mourning [as we did] over the coming
departure from us of this righteous man. But to him this
happened just as he wished, since he was in haste as soon
as possible to leave this world, that he might attain to the
Lord whom he loved. Sailing then into the Roman harbour,
and the unhallowed sports being just about to close, the
soldiers began to be annoyed at eur slowness, but the bishop
' rejoicingly yielded to their urgency.

Crap. vr.—Jgnatius ts devoured by the beasts at Rome.

They pushed forth therefore from the place which is called
Portus; and (the? fame of all relating to the holy martyr being
already spread abroad) we met the brethren full of fear and

1 Or, “ corrected." 3 Comp. Acta xxviii. 13, 14.

* Literally, *' the ship being driven onwards from the stern."
* Literally, ** declaring happy." 5 Literally, ‘‘ for the.”

296 THE MARTYRDOM OF IGNATIUS.

joy; rejoicmg indeed because they were thought worthy to
meet with Theophorus, but struck with fear because so eminent
a man was being led to death. Now he enjoined some to
keep silence who, in their fervent zeal, were saying ! that they
would appease the people, so that they should not demand the
destruction of this just one. He being immediately aware
of this through the Spirit,’ and having saluted them all, and
begged of them to show a true affection towards him, and

having dwelt [on this point] at greater length than in his

epistle' and having persuaded them not to envy him hastening

to the Lord, he then, after he had, with all the brethren

kneeling [beside him], entreated the Son of God in behalf of

the churches, that a stop might be put to the persecution,

and that mutual love might continue among the brethrea,

was led with all haste into the amphitheatre. Then, being

immediately thrown in, according to the command of Cesar

given some time ago, the public spectacles being just about

to close (for it was then a solemn day, as they deemed it,

being that which is called the thirteenth* in the Roman

tongue, on which the people were wont to assemble in more

than ordinary numbers?), he was thus cast to the wild beast

close beside the temple,* that so by them the desire of the

holy martyr Ignatius should be fulfilled, according to thst

which is written, “ The desire of the righteous is acceptable’

[to God]," to the effect that he might not be troublesome to

any of the brethren by the gathering of his remains, even ss

he had in his epistle expressed a wish beforehand that so his

end might be. For only the harder portions of his holy

remains were left, which were conveyed to Antioch and'
wrapped? in linen, as an inestimable treasure left to the holy

church by the grace which was in the martyr.

1 Literally, *' boiling, and saying.” 3 Or, “in spirit.”
5 i.e. in his Epistle to the Romans.

* The Saturnalia were then celebrated.

5 Literally, "they came together zealously." _

* The amphitheatre itself waa sacred to several of the goda.

7 Prov. x. 24. * Or “ deposited.”

THE MARTYEDOM OF IGNATIUS. 297

Cra. vit.— /gnatius appears in a vision after his death.

Now these things took place on the thirteenth day be-
fore the Calends of January, that is, on the twentieth of
December, Sura and Senecio being then the consuls of the
Romans for the second time. Having ourselves been eye-
witnesses of these things, and having spent the whole night
in tears within the house, and having entreated the Lord,
with bended knees and much prayer, that He would give us
weak men full assurance respecting the things which were
done,’ it came to pass, on our falling into a brief slumber,
that some of us saw the blessed Ignatius suddenly standing
by us and embracing us, while others beheld him again pray-
ing for us, and others still saw him dropping with sweat, as
if he had just come from his great labour, and standing by
the Lord. When, therefore, we had with great joy witnessed
these things, and had compared our several visions? together,
we sang praise to God, the giver of all good things, and
expressed our sense of the happiness of the holy [martyr] ;
and now we have made known to you both the day and the
time [when these things happened], that, assembling ourselves
together according to the time of his martyrdom, we may
have fellowship with the champion and noble martyr of
Christ, who trode under foot the devil, and perfected the
course which, out of love to Christ, he had desired, in Christ
Jesus our Lord; by whom, and with whom, be glory and
power to the Father, with the Holy Spirit, for evermore!
Amen.

1 To the effect, viz., that the martyrdom of Ignatius had been accept-
able to God.

3. Literally, ‘the visions of the dreams,”

THE EPISTLE ΤῸ DIOGNETUS.

INTRODUCTORY NOTICE.

anonymous, and, we have no clue whatever as to
its author. For a considerable period after its
publication in 1592, it was generally ascribed to
Justin Martyr. In recent times Otto has inserted it among
the works of that writer, but Semisch and others contend that
it cannot possibly be his, In dealing with this question, we
depend entirely upon the internal evidence, no statement as to
the authorship of the epistle having descended to'us from
antiquity. And it can scarcely be denied that the whole tone
of the epistle, as well as special passages which it contains,
points to some other writer than Justin. Accordingly, critics
are now for the most part agreed that it is not his, and that
it must be ascribed to one who lived at a still earlier date in
the history of the church. Several internal arguments have
been brought forward in favour of this opinion. Supposing
chap. xi. to be genuine, it has been supported by the fact
that the writer there styles himself “a disciple of the apostles.”
But there is great suspicion that the two concluding chapters
are spurious; and even though admitted to be genuine, the
expression quoted evidently admits of a different explanation
from that which implies the writer’s personal acquaintance
with the apostles: it might, indeed, be adopted by one even
at the present day. More weight is to be attached to those
passages in which the writer speaks of Christianity as still
being a new thing in the world. Expressions to this effect
occur in several places (chap. i. ii. ix.), and seem to imply
that the author lived very little, if at all, after the apostolic

= JHE following interesting and eloquent epistle is
ΕῚ
[:

802 INTRODUCTORY NOTICE.

age. There is certainly nothing in the epistle which is incon-
sistent with this opinion; and we may therefore believe, that
in this beautiful composition we possess a genuine produc-
tion of some apostolic man who lived not later than the
beginning of the second century.

The names of Clement of Rome and of Apollos have
both been suggested as those of the probable author. Such
opinions, however, are pure fancies, which it is perhaps im-
possible -to refute, but which rest on nothing more than con-
jecture. Nor can a single word be said as to the person
named Diognetus, to whom the letter is addressed. We
must be content to leave both points in hopeless obscurity,
and simply accept the epistle as written by an earnest and
intelligent Christian to a sincere inquirer among the Gentiles
towards the close of the apostolic age.

It is much to be regretted that the text is often so very
doubtful. Only three Mss. of the epistle, all probably ex-
hibiting the same original text, are known to exist; and in not
a few passages the readings are, in consequence, very defec-
tive and obscure. But notwithstanding this drawback, and
the difficulty of representing the full force and elegance of
the original, this epistle, as now presented to the English
reader, can hardly fail to excite both his deepest interest and
admiration.

THE EPISTLE TO DIOGNETUS.

———9— ————

CuapP. 1.— Occasion of the Epistle.

PA FINCE I see thee, most excellent Diognetus, exceed-
WI ingly desirous to learn the mode of worshipping
God prevalent among the Christians, and inquir-

^ ing very carefully and earnestly concerning them,
what God they trust in, and what form of religion they
observe,’ so as all to look down upon the world itself, and
despise death, while they neither esteem those to be gods
that are reckoned such by the Greeks, nor hold to the super-
stition of the Jews; and what is the affection which they
cherish among themselves ; and why, in fine, this new kind or
practice [of piety] has only now entered into the world,’ and
not long ago; I cordially welcome this thy desire, and I
implore God, who enables us both to speak and to hear, to
grant to me so to speak, that, above all, I may hear you have
been edified,® and to you so to hear, that I who speak may
have no cause of regret for having done so.

Caap. 11.—The vanity of idols.

Come, then, after you have freed* yourself from all pre-
judices possessing your mind, and laid aside what you have
been accustomed to, as something apt to deceive? you, and

1 Literally, ** trusting in what God, etc., they look down.”
3 Or, '* life."

5 Some read, '* that you by hearing may be edified.”

* Or, ** purified.” 5 Literally, ‘which is deceiving.”

904 THE EPISTLE TO DIOGNETUS.

being made, as if from the beginning, a new man, inasmuch
as, according to your own confession, you are to be the
hearer of a new [system of] doctrine ; come and contemplate,
not with your eyes only, but with your understanding, the
substance and the form! 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, consumed by rust? Is not a sixth earthen-
ware, in no degree more valuable than that which is formed
for the humblest purposes? Are not all these of corruptible
matter? Are they not fabricated by means of iron and fire!
Did not the sculptor fashion one of them, the brazier a
second, the silversmith a third, and the potter a fourth!
Was not every one of them, before they were formed by the
arts of these [workmen] into the shape of these [gods], each
in its? own way subject to change? Would not those things
which are now vessels, formed of the same materials, become
like to such, if they met with the same artificers? Might
not these, which are now worshipped by you, again be made
by men vessels similar to others? Are they not all deaf!
Are they not blind? Are they not.without life? Are they
not destitute of feeling? Are they not incapable of motion!
Are they not all liable to rot? Are they not all corruptible!
These things ye call gods ; these ye serve ; these ye worship;
and ye become altogether like to them. For this reason ye
hate the Christians, because they do not deem tAese to be
gods. But do not ye yourselves, who now think and suppose
[such to be gods], much more cast contempt upon them than
they [the Christians do]? Do ye not much more mock and
insult them, when ye worship those that are made of stone

1 Literally, “ of what substance, or of what form."

? Some make this and the following clauses affirmative instead d
interrogative.

5 The text is here corrupt. Several attempts at emendation hare bete
made, but without any marked success. |

THE EPISTLE TO DIOGNETUS. 805

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!’ Let any one of you
endure to have such things done to himself! But not a
single human being will, unless compelled to it, endure such
treatment, since he is endowed with sense and reason. A
stone, however, readily bears it, seeing it is insensible. Cer-
tainly you do not show [by your? 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, 1 deem it idle to say anything
further.

Cuap. 111.—Superstitions of the Jews.

And next, I imagine that you are most desirous of hearing
something on this point, that the Christians do not observe
the same forms of divine worship as do the Jews. The Jews,
then, if they abstain from the kind of service above described,
and deem it proper to worship one God as being Lord of all,
[are right]; but if they offer Him worship in the way which we
have described, they greatly err. For while the Gentiles, by
offering such things to those that are destitute of sense and
hearing, furnish an example of madness; they, on the other
hand, by thinking to offer these things to God as if He needed
them, might justly reckon it rather an act of folly than of
divine worship. For He that made heaven and earth, and all

1 Some read, ‘ Who of you would tolerate these things? " etc.

3 The text is here uncertain, and the sense obscure. The meaning
seems to be, that by sprinkling their gods with blood, etc., they tended
to prove that these were not possessed of sense.

VOL. I. τ

306 THE EPISTLE TO DIOGNETUS.

that is therein, and gives to us all the things οὗ which we
stand in need, certainly requires none of those things which He
Himself bestows on such as think of furnishing them to Him.
But those who imagine that, by means of blood, and the smoke
of sacrifices and burnt-offerings, they offer sacrifices [accept-
able] to Him, and that by such honours they show Him
respect, —these, by! supposing that they can give anything to
Him who stands in need of nothing, appear to me in no
respect to differ from those who studiously confer the same
honour on things destitute of sense, and which therefore are
unable to enjoy such honours.

Cuap. Iv.— 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,
—TI do not? think that you require to learn anything from
me. For, to accept some of those things which have been
formed by God for the use of men as properly formed, and
to reject others as useless and redundant,—how can this be
lawful? And to speak falsely of God, as if He forbade us
.to do what is good on the Sabbath-days,—how is not this im-
pious? And to glory in the circumcision’ of the flesh as a proof
of election, and as if, on account of it, they were specially
beloved by God,—how is it not a subject of ridicule? And
as to their observing months and days,‘ as if waiting upon’

1 The text is here very doubtful. We have followed that adopted by
most critics.

2 Otto, resting on MS. authority, omits the negative, but the se
seems to require its insertion.

$ Literally, ** lessening.” 4 Comp. Gal. iv. 10.

5 This seems to refer to the practice of the Jews in fixing the begin-
ning of the day, and consequently of the Sabbath, from the rising of the
stars. They used to say, that when three stars of moderate magnitode
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 ther
night-day (νυχθήμερον) reckoning), that whosoever engaged in work on

THE EPISTLE TO DIOGNETUS. 807

the stars and the moon, and their distributing,’ according to
their own tendencies, the appointments of God, and the vicis-
situdes of the seasons, some for festivities," 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.

Cuap. v.— The manners of the Christians.

For the Christians are distinguished from other men
neither by country, nor language, nor the customs which
they observe. For they neither inhabit cities of their own,
nor employ a peculiar form of speech, nor lead a life which
is marked out by any singularity. The course of conduct
which they follow has not been devised by any speculation
or deliberation of inquisitive men; nor do they, like some,
proclaim themselves the advocates of any merely human doc-
trines. But, inhabiting Greek as well as barbarian cities,
according as the lot of each of them has determined, and
following the customs of the natives in respect to clothing,
food, and the rest of their ordinary conduct, they display to
us their wonderful and confessedly striking? method of life.
They dwell in their own countries, but simply as sojourners.
As citizens, they share in all things with others, and yet
endure all things as if foreigners. Every foreign land is to
them as their native country, and every land of their birth as
the evening of Friday, the beginning of the Sabbath, after three stars of
moderate size were visible, was held to have sinned, and had to present

8 trespass-offering ; and 80 on, according to the fanciful rule described.

1 Otto thus supplies the lacuna which here occurs in the MSS., καταὸ
[40tpsi» ].

2 The great festivals of the Jews are here referred to on the one hand,
and the day of atonement on the other.

5 Literally, ** paradoxical.”

$08 THE EPISTLE TO DIOGNETUS.

a land of strangers. They marry, as do all [others]; thev
beget children ; but they do not destroy their offspring.’
They have a common table, but not a common bed.? They
are in the flesh, but they do not live after the flesh.* They
pass their days on earth, but they are citizens of heaven.
They obey the prescribed laws, and at the same time surpass
the laws by their lives. They love all men, and are perse-
cuted by all. They are unknown and condemned ; they are
put to death, and restored to life? They are poor, yet make
many rich ;? they are in lack of all things, and yet abound
. in all; they are dishonoured, and yet in their very dishonour
are glorified. They are evil spoken of, and yet are justified;
they are reviled, and bless;' they are insulted, and repay
the insult with honour; they do good, yet are punished as
evil-doers. When punished, they rejoice as if quickened
into life; they are assailed by the Jews as foreigners, and
are persecuted by the Greeks; vet those who hate them are
unable to assign any reason for their hatred.

Cuap. vi.— The relation of Christians to the world.

To sum up all in one word—what the soul is in the body,
that are Christians in the world. The soul is dispersed
through all the members of the body, and "Christians are
scattered through all the cities of the world. The soul dwells
in the body, yet is not of the body ; and Christians dwell in
the world, yet are not of the world.) 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? though itself
suffering no injury, because it is prevented from enjoying
pleasures; the world also hates the Christians, though in ne

1 Literally, ** cast away foetuses.”
2 Otto omits ‘ bed," which is an emendation, and gives the second
common the sense of unclean.

δ᾽ Comp. 2 Cor. x. 8. 4 Comp. Phil. iii. 20.
5 Comp. 2 Cor. vi. 9. 9 Comp. 2 Cor. vi. 10.
* Comp. 2 Cor. iv. 12. 8 John xvii. 11, 14, 16.

? Comp. 1 Pet. ii. 11.

THE EPISTLE TO DIOGNETUS. 809

wise injured, because they abjure pleasures. The soul loves
the flesh that hates it, and [loves also] the members ; Chris-
tians likewise love those that hate them. The soul is im-
prisoned in the body, yet preserves! that very body; and
Christians are confined in the world as in a prison, and yet
they are the preservers’ 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 the more in number.’ God has assigned
them this illustrious position, which it were unlawful for
them to forsake.

Crap. vo— The manifestation of Christ.

For, as I said, this was no mere earthly invention which
was delivered to them, nor is it a mere human system of
opinion, which they judge it right to preserve so carefully, nor
has a dispensation of mere human mysteries been committed
to them, but truly God Himself, who is almighty, the Creator
of all things, and invisible, has sent from heaven, and placed
among men, [Him who is] the trath, and the holy and incom-
prehensible Word, and has firmly established Him in their
hearts. He did not, as one might have imagined, send to
men any servant, or angel, or ruler, or any one of those who
bear sway over earthly things, or one of those to whom the
government of things in the heavens has been entrusted, but
the very Creator and Fashioner of all things—by whom He
made the heavens—by whom he enclosed the sea within its
proper bounds — whose ordinances* all the stars? faithfully
observe — from whom the sun® has received the measure of

ἃ Literally, “ keeps together." ? Literally, " incorrüption."
3 Or, “ though punished, increase in number daily."
* Literally, “ mysteries." * Literally, “elements.”

* The word “ sun,” thongh omitted in the xss., should manifestly be
inserted.

810 THE EPISTLE TO DIOGNETUS.

his daily course to be observed'— whom the moon obeys, being
commanded to shine in the night, and whom the stars also
obey, following the moon in her course ; by whom all things
have been arranged, and placed within their proper limits,
and to whom all are subject—the heavens and the things
that are therein, the earth and the things that are therein,
the sea and the things that are therein—fire, air, and the
abyss—the things which are in the heights, the things which
are in the depths, and the things which lie between. This
[messenger] He sent to them. Was it then, as one? might
conceive, for the purpose of exercising tyranny, or of in-
spiring fear and terror? By no means, but under the in-
fluence of clemency and meekness. As a king sends his son,
who is also a king, so sent He Him; as God? He sent Him;
as to men He sent Him; as a Saviour He sent Him, and ss
seeking ‘to persuade, not to compel us; for violence has no
place in the character of God. As calling us He sent Him,
not as vengefully pursuing us; as loving us He sent Him, not
as judging us. For He will yet send Him to judge us, and
who shall endure His appearing?* . . . Do you not see them
exposed to wild beasts, that they may be persuaded to deny
the Lord, and yet not overcome? Do you not see that the
more of them that are punished, the greater becomes the
number of the rest? This does not seem to be the work of
man: this is the power of God; these are the evidences of
His manifestation.

Cuap. virr.— The miserable state of men before 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

1 Literally, ‘‘ has received to observe.”

3 Literally, ** one of men.”

5 God here refers to the person sent.

* A considerable gap here occurs in the Mss.

THE EPISTLE TO DIOGNETUS. 811

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 ef deceivers;! and no man has either
seen Him, or made Him known,’ but He has revealed Him-
self. And He has manifested Himself through faith, to
which alone it is given to behold God. For God, the Lord
and Fashioner of all things, who made all things, and assigned
them their several positions, proved Himself not merely a
friend of mankind, but also long-suffering [in His dealings
with them]. Yea, he was always of such a character, and
still is, and will ever be, kind and good, and free from wrath,
and true, and the only one whe is [absolutely] good ;? and
He formed in His mind a great and unspeakable conception,
which He communicated to His Son alone. As long, then,
as He held and preserved His own wise counsel in conceal-
ment, he appeared to neglect us, and to have no care over
us. But after He revealed and laid open, through His
beloved Son, the things which had been prepared from the
beginning, He conferred every blessing? all at once upon us,
so that we should both share in His benefits, and see and be
active? [in His service]. Who of us would ever have ex-
pected these things? He was aware, then, of all things in
His own mind, along with His Son, according to the relation’
subsisting between them.

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.”

ὁ 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.”

812 THE EPISTLE TO DIOGNETUS.

Cira p. 1x.— Why the ‘Son was sent so late.

As long then as the former time! endured, He permitted us
to be borne along by unruly impulses, being drawn away by
the desire of pleasure and various lusts. "This was not that
He at all delighted in our sins, but that He simply endured
them; nor that He approved the time of working iniquity
which then was, but that He sought to form a mind conscious
of righteousness,’ so that being convinced in that time of our
unworthiness of attaining life through our own works, it
should now, through the kindness of God, be vouchsafed to
us; and having made it manifest that in ourselves we were
unable to enter into the kingdom of God, we might through
the power of God be made able. But when our wickedness
had reached its height, and it had been clearly shown that its
reward,? punishment and death, was impending over us; and
when the time had come which God had before appointed for
manifesting His own kindness and power, how* 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;
He Himself took on Him the burden of our iniquities, He
gave His own Son as a ransom for us, the holy One for
transgressors, the blameless One for the wicked, the righteous
One for the unrighteous, the incorruptible One for the cor-
ruptible, the immortal One for them that are mortal. For
what other thing was capable of covering our sins than His
righteousness? By what other one was it possible that we,
the wicked and ungodly, could be justified, than by the only
Son of God? O sweet exchange! O unsearchable opera-

1 Otto refers for a like contrast between these two times to Rom. iii.
21-26, v. 20, and Gal. iv. 4.

3 The reading and sense are doubtful.

8 Both the text and rendering are here somewhat doubtful, but the
sense will in any case be much the same.

* 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.

5 [n the Ms. "saying" is here inserted, as if the words had been
regarded as a quotation from Isa. liii. 11.

THE EPISTLE TO DIOGNETUS. $13

tion! O benefits surpassing all expectation! that the wicked-
ness of many should be hid in a single righteous One, and
that the righteousness of One should justify many trans-
gressors! Having therefore convinced us in the former
time’ 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 [formerly] impossible to save, by both these
facts He desired to lead us to trust in His kindness, to esteem
Him our Nourisher, Father, Teacher, Counsellor, Healer,
our Wisdom, Light, Honour, Glory, Power, and Life, so

that we should not be anxious? concerning clothing and food.

Cuap. 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? For God
has loved mankind, on whose account He made the world, to
whom He rendered subject all the things that are in it,‘ to
whom He gave reason and understanding, to whom alone He
imparted the privilege of looking upwards to Himself, whom
He formed after His own image, to whom He sent His only-
begotten Son, to whom He has promised a kingdom in
heaven, and will give it to those who have loved Him. And
when you have attained this knowledge, with what joy do
you think you will be filled? Or, how will you love Him
who has first so loved you? And if you love Him, you will
be an imitator of His kindness. And do not wonder that a
man may become an imitator of God. He can, if he is willing.
For it is not by ruling over his neighbours, or by seeking to
hold the supremacy over those that are weaker, or by being
rich, and showing violence towards those that are inferior, that
happiness is found; nor can any one by these things become
an imitator of God. But these things do not at all constitute

1 That is, before Christ appeared.
* Comp. Matt. vi. 25, etc.
$ Thus Otto supplies the lacuna ; others conjecture somewhat different

supplements.
4 So Bohl. Syllurgius and Otto read, ‘in the earth.”

814 THE EPISTLE TO DIOGNETUS.

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 universe]; then thou shalt begin to speak the
mysteries of God; then shalt thou both love and admire
those that suffer punishment because they will not deny God;
then shalt thou condemn the deceit and error of the world
when thou shalt know what it is to live truly in heaven,
when thou shalt despise that which is here esteemed to be
death, when thou shalt fear what is truly death, which is
reserved for those who shall be condemned to the eternal fire,
which shall afflict those even to the end that are committed
toit. 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.

CHape. x1.—T hese things are worthy to be known and belieced.

I do not speak of things strange to me, nor do I aim at
anything inconsistent with right reason ;' but having been a
disciple of the apostles, I am become a teacher of the Gentiles.
I minister the things delivered to me to those that are
disciples worthy of the truth. For who that is rightly taught
and begotten by the loving? Word, would not seek to learn
accurately the things which have been clearly shown by the
Word to His disciples, to whom the Word being manifested
has revealed them, speaking plainly [to them], not understood
indeed by the unbelieving, but conversing with the disciples
who, being esteemed faithful by Him, acquired a knowledge
of the mysteries of the Father? For which? reason He sent

1 Some render, ‘‘ nor do I rashly seek to persuade others."

2 Some propose to read, ‘‘ and becoming a friend to the Word.”

8 It has been proposed to connect this with the preceding senten,
and read, **have known the mysteries of the Father, viz. for what yar:
pose He sent the Word." -

THE EPISTLE TO DIOGNETUS. 815

the Word, that He might be manifested to the world; and
He, being despised by the people [of the Jews], was, when
preached by the apostles, believed on by the Gentiles. This
is He who was from the beginning, who appeared as if new,
and was found old, and yet who is ever born afresh in the
hearts of the saints. This is He who, being from everlasting,
is to-day called! the Son; through whom the church is
enriched, and grace, widely spread, increases in the saints,
furnishing understanding, revealing mysteries, announcing
times, rejoicing over the faithful, giving? to those that seek,
by whom the limits of faith are not broken through, nor the
boundaries set by the fathers passed over. Then the fear of
the law is chanted, and the grace of the prophets is known,
and the faith of the gospels is established, and the tradition
of the apostles is preserved, and the grace of the church
exults; which grace if you grieve not, you shall know
those things which the Word teaches, by whom He wills,
and when He pleases. For whatever things we are moved
to utter by the will of the Word commanding us, we com-
municate to you with pains, and from a love of the things
that have been revealed to us.

Crap. xi.— The importance of knowledge to true spiritual life.

When you have read and carefully listened to these things,
you shall know what God bestows on such as rightly love
Him, being made [as ye are] a paradise of delight, presenting®
in yourselves a tree bearing all kinds of produce and flourish-
ing well, being adorned with various fruits. For in this
place‘ the tree of knowledge and the tree of life have been
planted ; but it is not the tree of knowledge that destroys—
it is disobedience that proves destructive. Nor truly are
those words without significance which are written, how God
from the beginning planted the tree of life in the midst of
paradise, revealing through knowledge the way to lifej* and

1 Or, “ esteemed.” 2 Or, “given.”
5. Literally, “ bringing forth.” That ia, in Paradise,
® Literally, ‘ revealing life.”

316 THE EPISTLE TO DIOGNETUS.

when those who were first formed did not use this [knowledge}
properly, they were, through the fraud of the serpent, stripped
naked. For neither can life exist without knowledge, nor
is knowledge secure without life. Wherefore both were
planted close together. The apostle, perceiving the force [οἱ
this conjunction], and blaming that knowledge which, with-
out true doctrine, is admitted to influence life,” declares,
* Knowledge puffeth up, but love edifieth.” For he whe
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? loving life. But he who combine:
knowledge with fear, and seeks after life, plants in hope
looking for fruit. Let your heart be your wisdom ; and let
your life be true knowledge* inwardly received. Bearing
this tree and displaying its fruit, thou shalt always gather’ in
those things which are desired by God, which the serpent
cannot reach, and to which deception does not approach;
nor is Eve then corrupted, but is trusted as a virgin; and
salvation is manifested, and the apostles are filled with under-
standing, and the passover of the Lord advances, and the
choirs are gathered together, and are arranged in prope
order, and the Word rejoices in teaching the saints, —by
. whom the Father is glorified: to whom be glory for ever.
Amen.

1 Or, ‘deprived of it.”

? Literally, ‘‘ knowledge without the truth of a command erercised to
life.” See 1 Cor. viii. 1. |

3 The Ms. is here defective. Some read, ** on account of theloved — |
life.” |

4 Or, "true word,” or, ‘‘ reason."

5 Or, “reap.”

* The meaning seems to be, that if the tree of true knowledge ant!
be planted within you, you shall continue free from blemishes and sins. |

THE PASTOR OF HERMAS,

"a —— τὰ .-ν- νας |

INTRODUCTORY NOTICE.

Ta RAW ILE Pastor of Hermas was one of the most popular
books, if not the most popular book, in the Chris-
tian church during the second, third, and fourth
centuries. It occupied a position analogous in
some respects to that of Bunyan’s Pilgrim's Progress in
modern times; and critics have frequently compared the
two works.

In ancient times two opinions prevailed in regard to the
authorship. The most widely spread was, that the Pastor of
Hermas was the production of the Hermas mentioned in the
Epistle to the Romans. Origen! states this opinion distinctly,
and it is repeated by Eusebius? and Jerome."

"Those who believed the apostolic Hermas to be the author,
necessarily esteemed the book very highly; and there was
much discussion as to whether it was inspired or not. The
early writers are of opinion that it was really inspired.
Trenzus quotes it as scripture;* Clemens Alexandrinus speaks
of it as making its statements “divinely;”* and Origen, though
a few of his expressions are regarded by some as implying
doubt, unquestionably gives it as his opinion that it is “divinely
inspired.”* Eusebius mentions that difference of opinion pre-
vailed in his day as to the inspiration of the book, some
opposing its claims, and others maintaining its divine origin,
especially because it formed an admirable introduction to the
Christian faith. For this latter reason it was read publicly,
he tells us, in the churches.

1 Corament. in Rom. [xvi. 14], lib. x. $1.

3 Hist. Eccl. iii. 3. * De Viris Mustribus, c. x.
* Contra Heres. iv. 20, 2. 5 Strom, i, xxix. p. 426.
* Ut supra.

819

820 INTRODUCTORY NOTICE.

The only voice of antiquity decidedly opposed to the claim
is that of Tertullian. He designates it apocryphal,’ and
rejects it with scorn, as favouring Anti-Montanistic opinions.
Even his words, however, show that it was regarded in many
churches as scripture.

The second opinion as to the authorship is found in no
writer of any name. It occurs only in two places: a poem
falsely ascribed to Tertullian, and a fragment published by
Muratori, on the Canon, the authorship of which is unknown,
and the original language of which is still a matter of dispute.
The fragment. says, “The Pastor was written very lately in
our times, in the city of Rome, by Hermas, while Bishop
Pius, his brother, sat in the chair of the church of the city
of Rome.”

A third opinion has had advocates in modern times. The
Pastor of Hermas is regarded as a fiction, and the person
Hermas, who is the principal character, is, according to this
opinion, merely the invention of the fiction-writer.

Whatever opinion critics may have in regard to the author
ship, there can be but one opinion as to the date. The
Pastor of Hermas must have been written at an early period.
The fact that it was recognised by Irenzus as scripture shows
that it must have been in circulation long before his time.
The most probable date assigned to its composition is the
reign of Hadrian, or of Antoninus Pius.

The work is very important in many respects; but espe-
cially as reflecting the tone and style of books which inte
rested and instructed the Christians of the second and third
centuries.

The Pastor of Hermas was written in Greek. It was well
known in the eastern churches: it seems to have been δαὶ
little read in the Western. Yet the work bears traces of
having been written in Italy.

For a long time the Pastor of Hermas was known to scho-
lars only in a Latin version, occurring in several mss. with
but slight variations. But within recent times the difficulty
of settling the text has been increased by the discovery of

1 De Pudicitia, c. xx., also c. x.; De Oratione, c. xvi.

INTRODUCTORY NOTICE. $21

various Mss. A Latin translation has been edited, widely
differing from the common version. Then a Greek ΜΒ. was
said to have been found in Mount Athos, of which Simonides
affirmed that he brought away a portion of the original and a
copy of the rest. Then a Ms. of the Pastor of Hermas was
found at the end of the Sinaitic Codex of Tischendorf. And
in addition to all these, there is an ZEthiopic translation. The
discussion of the value of these discoveries is'one of the most
difficult that can fall to the lot of critics; for it involves not
merely an examination of peculiar forms of words and similar
criteria, but an investigation into statements made by Simon-
ides and Tischendorf respecting events in their own lives.
But whatever may be the conclusions at which the critic
arrives, the general reader does not gain or lose much. In
all the Greek and Latin forms the Pastor of Hermas is sub-
stantially the same. There are many minute differences;
but there are scarcely any of importance—perhaps we should
say none.

In this translation the text of Hilgenfeld, which is based
on the Sinaitic Codex, has been followed.

The letters Vat. mean the Vatican manuscript, the one
from which the common or vulgate version was usually
printed.

The letters Pal. mean the manuscript edited by Dressel,
which contains the Latin version, differing considerably from
the common version.

The letters Lips. refer to the manuscript, partly original
and partly copied, furnished by Simonides from Athos. The
text of Anger and Dindorf (Lips. 1856) has been used, though
reference has also been made to the text of Tischendorf in
Dressel.

The letters Sin. refer to the Sinaitic Codex, as given in
Dressel and in Hilgenfeld’s notes.

The letters 4th. refer to the ZEthiopic version, edited,
with a Latin translation, by Antonius D’Abbadie. Leipzig
1860.

No attempt has been made to give even a tithe of the
various readings. Only the most important have been noted.

VOL. 1. x

THE PASTOR,

——

BOOK FIRST.—VISIONS.

VISION FIRST,

AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS
IN CHASTISING HIS SONS.

Cnar. 1.

who had brought me up, sold me to one Rhode
in Rome! Many years after this I recognised
her, and I began to love her as a sister. Some
time after, I saw her bathe in the river Tiber; and
I gave her my hand, and drew her out of the river. The
sight of her beauty made me think with myself, “I should be
a happy man if I could but get a wife as handsome and good
as she is^ This was the only thought that passed through
me: this and nothing more. A short time after this, as I was
walking on my road to the villages and magnifying the
creatures of God, and thinking how magnificent, and beauti-
ful, and powerful they are, I fell asleep. And the Spirit
canied me away, and took me through a pathless place,

1 The commencement varies. In the Vatican: ‘' He who had brought
me up, sold ἃ certain young woman at Rome. Many years after this I
saw her and recognised her." So Lips.; Pal. has the name of the woman,
Rada. The name Rhode occurs in Acta xii. 13.

3 “0 my road to the villages.” This seems to mean: as I was
taking a walk into the country, or spending my time in travelling amid
ruralscenes. So the Ethiopic version. *' Proceeding with these thoughta
in my mind."— Vat. “ After I had come to the city of Ostia."—Pal.
** Proceeding to some village." — Lips.

3 Creatures. Creature or creation.—Lips., Vat., Eth,

4 Pathless place. Place on the right hand.— Vat.

828

824 THE PASTOR OF HERMAS.

through which a man could not travel, for it was situated in
the midst of rocks; it was rugged and impassable on account
of water. Having passed over this river, I came to a plain.
I then bent down on my knees, and began to pray to the
Lord,' and to confess my sins. And asI prayed, the heavens
were opened, and I see the woman whom I had desired
saluting me from the sky, and saying, * Hail, Hermas !"
And looking up to her, I said, * Lady, what doest thou
here?" And she answered me,.* I have been taken up
here to accuse you of your sins before the Lord." ‘ Lady,”
said I, “are you to be the subject of my accusation ?”?
* No," said she; * but hear the words which I am going to
speak to you. God, who dwells in the heavens, and made
out of nothing the things that exist, and multiplied and in-
creased them on account of His holy church, is angry with
you for having sinned against me.” I answered her, “ Lady,
have I sinned against you? How? or when spoke I an
unseemly word to you? Did I not always think of you as
alady? Did I not always respect you as a sister? Why
do you falsely accuse me of this wickedness and impurity ?”
With a smile she replied to me, “ The desire of wickedness*
arose within your heart. Is it not your opinion that a right-
eous man commits sin when an evil desire arises in his heart?
There is sin in such a case, and the sin is great," said she;
“ for the thoughts of a righteous man should be righteous.
For by thinking righteously his character is established in
the heavens,’ and he has the Lord merciful to him in every
business. But such as entertain wicked thoughts in their

1 Lord. God.—Sin. alone.

2 Are you to be the subject of my accusation? Are you to accuse me ?—
Vat., Lips., ZEth.

3 How? In what place ?—Vat., Sin.

4 Wickedness. The desire of fornication.— Lips.

5 Literally, His glory is made straight in the heavens. ΑΒ long as his
thoughts are righteous and his way of life correct, he will have the Lord
in heaven merciful to him.— Vat. When he thinks righteously, he cor-
rectas himself, and his grace will be in heaven, and he will have the Lord
merciful in every business.—Pal. His dignity will be straight in the
skies. — Eth.

THE PASTOR OF HERMAS. 825

minds are bringing upon themselves death and captivity ;
and especially is this the case with those who set their
affections on this world, and glory in their riches, and look
not forward to the blessings of the life tocome. For many
will their regrets be; for they have no hope, but have de-
spaired of themselves and their life! But do thou pray to
God, and He will heal thy sins, and the sins of thy whole
house, and of all the saints.”

Cnar. rm.

After she had spoken these words, the heavens were shut.
I was overwhelmed with sorrow and fear, and said to myself,
“Tf this sin is assigned to me, how can I be saved, or how
shall I propitiate God in regard to my sins,’ which are of
the grossest character? With what words shall I ask the
Lord to be merciful to me? While I was thinking over these
things, and discussing them in my mind, I saw opposite to
me a chair, white, made of white wool,’ of great size. And
there came up an old woman, arrayed in a splendid robe,
and with a book in her hand; and she sat down alone, and
saluted me, “ Hail, Hermas!” And in sadness and tears* I
said to her, * Lady, hail!” And she said to me, “ Why are
you downcast, Hermas? for you were wont to be patient
and temperate, and always smiling. Why are you 80
gloomy, and not cheerful?” I answered her and said, * O
Lady, I have been reproached by a very good woman, who
says that I sinned against her.” And she said, “ Far be such

1 For many . . . life. For the minds of such become empty. Now this
is what the doubters do who have no hope in the Lord, and despise and
neglect their life.— Vat. Their souls not having the hope of life, do not
resist these luxuries ; for they despair of themselves and their life.—Pal.

? Literally, perfect. How... sins. How shall I entreat the Lord in
regard to my very numerous sins?—Vat, How can I propitiate the
Lord God in these my sins ?—Pal. How then shall I be saved, and beg
pardon of the Lord for these my many sins ?—/Eth.

3 A chair made of white wool, like snow.— Vat. A chair for reclining,
and on it a covering of wool, white as hail.—4/Eu.

4 And...sorrow. I leaping in spirit with joy at her salutation.—

926 THE PASTOR OF HERMAS.

a deed from a servant of God. But perhaps a desire after
her has arisen within your heart. Such a wish, in the case
of the servants of God, produces sin. For it is a wicked and
horrible wish in an all-chaste and already well-tried spirit’ to
desire an evil deed ; and especially for Hermas so to do, who
keeps himself from all wicked desire, and is full of all sim-
plicity, and of great guilelessness.

CHAP. ΠῚ.

* But God is not angry with you on account of this, but
that you may convert your house? which have committed
iniquity against the Lord, and against you, their parents.
And although you love your sons, yet did you not warn your
house, but permitted them to be terribly corrupted.’ On
this account is the Lord angry with you, but He will heal
all the evils which have been done in your house. For, on
account of their sins and iniquities, you have been destroyed
by the affairs of this world. But now the mercy of the Lord‘
has taken pity on you and your house, and will strengthen
you, and establish you in His glory.’ Only be not easy
minded, but be of good courage and comfort your house.
For as a smith hammers out his work, and accomplishe
whatever he wishes,’ so shall righteous daily speech overcome
all iniquity.^ Cease not therefore to admonish your sons;
for I know that, if they will repent with all their heart, they
will be enrolled in the Books of Life with the saints."* Hav

1 For... spirit. For this hateful thought ought not to be ins
servant of God, nor ought a well-tried spirit to desire an evil deed.— Vot.

2 But that. But God is not angry with you on your own account,
but on account of your house, which has.— Vat.

8 Corrupted. To live riotously.— Vat. * Lord. God.—Vat.

5 Will strengthen. Has preserved you in glory.— Vat. Strengthened
and established. —ZLips. Has saved your house.—Pal.

6 Easy-minded. Only wander not, but becalm.— Vat. Omitted in Pal

T Accomplishes . . . wishes. And exhibits it to any one to whom
he wishes.— Vat.

8 So shall you also, teaching the truth daily, cut off great sin.— Vat.

9 I know . . . saints. For the Lord knows that they will repent with
all their heart, and He will write you in the Book of Life.— Vat. See
Phil. iv. 8; Rev. xx. 15.

THE PASTOR OF HERMAS. 827

ing ended these words, she said to me, * Do you wish to hear
me read?" I say to her, “ Lady, I do." ‘Listen then, and
give ear tothe glories of God." And then I heard from her,?
magnificently and admirably, things which my memory could
not retain. For all the words were terrible, such as man
could not endure. The last words, however, I did remember;
for they were useful to us, and gentle? * Lo, the God of
powers, who by His invisible strong power and great wisdom
has created the world, and by His glorious counsel has sur-
rounded His creation with beauty, and by His strong word
has fixed the heavens and laid the foundations of the earth
upon the waters, and by His own wisdom and providence*
has created His holy church, which He has blessed, lo! He
removes? the heavens and the mountains,’ the hills and the
seas, and all things become plain to His elect, that He may
bestow on them the blessing which He has promised them,
with much glory and joy, if only they shall keep the com-
mandments of God which they have received in great faith."

CHAP. IV.

When she had ended her reading, she rose from the chair,
and four young men came and carried off the chair and went
away to the east. And she called me to herself and touched
my breast, and said to me, “ Have you been pleased with my
reading?” And I say to her, “ Lady, the last words please
me, but the first are cruel and harsh.” Then she said to
me, “The last are for the righteous: the first are for hea-
thens and apostates.” And while she spoke to me, two men
appeared and raised her on their shoulders, and they went to
where the chair was in the east. With joyful countenance

1 And give ear to the glories of God, om. in Vat.

3 And then . . . her. And unfolding a book, she read gloriously,
magnificently, and admirably.— Vat.

3 Gentle. For they were few and useful to us.— Vat.

* By His own wisdom and providence. By His mighty power.—Vat.,
Pal.

5 Holy omitted by Lips.

9 Removes. He will remove.— Vat.

? See 2 Pet. iii. 5.

928 THE PASTOR OF HERMAS.

did she depart ; and as she went, she said to me, “ Behave
like a man,! Hermas."

VISION SECOND.

AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS
LUSTFUL SONS, AND OF HIS CHARACTER.

CHAP. I.

As I was going to the country? about the same time 85
on the previous year, in my walk I recalled to memory the
vision of that year. And again the Spirit carried me away,
and took me to the same place where I had been the year
before. On coming to that place, I bowed my knees and
began to pray to the Lord, and to glorify His name, be
cause He had deemed me worthy, and had made known Ὁ
me my former sins. On rising fronr prayer, I see opposite
me that old woman, whom 1 had seen the year before, walk-
ing and reading some bool. And she says to me, * Can
you carry a report of these things to the elect of God?” I
say to her, * Lady, so much I cannot retain in my memory,
but give me the book and I shall transcribe it." “Take it,”
says she, “and you will give it back to me.” Thereupon I
took it, and going away into a certain part of the country, I
transcribed the whole of it letter by letter ;? but the syllables
of it I did not catch. No sooner, however, had I finished
the writing of the book, than all of a sudden it was snatched
from my hands; but who the person was that snatched it, I
saw not.

1 Be strong, or be made strong.— Vat.

* Country; lit. to the villages. From Cums.— Vat. While I was jour
neying in the district of the Cumans.— Pal.

* Going . . . letter. Now taking the book, I sat down in one place
and wrote the whole of it in order.—7Pal. In the ancient mss. there was
nothing to mark out where one word ended and another commenced.

' THE PASTOR OF HERMAS. 829

CnaP. τι.

Fifteen days after, when I had fasted and prayed much
to the Lord, the knowledge of the writing was revealed to
me. Now the writing was to this effect: “Your seed, O
Hermas, has sinned against God, and they have blasphemed

. against’ the Lord, and in their great wickedness they have
betrayed their parents. And they passed as traitors of their
parents, and by their treachery did they not? reap profit.
And even now they have added to their sins lusts and iniqui-
tous pollutions, and thus their iniquities have been filled up.
But make known? these words to all your children, and to
your wife, who is-to be your sister. For she does not‘ re-
strain her tongue, with which she commits iniquity; but, on
hearing these words, she will control herself, and will obtain
mercy. For after you have made known to them these words
which my Lord has commanded me to reveal to you,’ then
shall they be forgiven all the sins which in former times
they committed, and forgiveness will be granted to all the
saints who have sinned even to the present day, if they repent
with all their heart, and drive all doubts from their minds.
For the Lord has sworn by His glory, in regard to His elect,
that if any one of them sin after a certain day which has
been fixed, he shall not be saved. For the repentance of
the righteous has limits. Filled up are the days of repent-
ance to all the saints; but to the heathen, repentance will be
possible even to the last day. You will tell, therefore, those
who preside over the church, to direct their ways in right-
eousness, that they may receive in full the promises with
great glory. Stand stedfast, therefore, ye who work right-
eousness, and doubt not, that your passage’ may be with the

1 God . . . against, omitted in Vat.

3 Not, omitted in Vat.

3 Make known. Rebuke with these words.— Vat.

4 Let her restrain her tongue.— Vat.

® For... you. For she will be instructed, after you havo rebuked her

. with those words which the Lord haa commanded to be revealed to you.
—Vat.

* Doubt not, And so act.—Vat. — ! Passage. Your journey.—Pal.

930 THE PASTOR OF HERMAS.

holy angels. Happy ye who endure the great tribulation
that is coming on, and happy they who shall not deny their
own life. For the Lord hath sworn by His Son, that those
who denied their Lord have abandoned their life in despair,
for even now these are to deny Him in the days that are
coming.” To those who denied in earlier times, God became?
gracious, on account of His exceeding tender mercy.

CHAP. III.

* But as for you, Hermas, remember not the wrongs done to
you by your children, nor neglect your sister, that they may be
cleansed from their former sins. For they will be instructed
with righteous instruction, if you remember not the wrongs
they have done you. Forthe remembrance of wrongs worketh
death.* And you, Hermas, have endured great personal? tribu-
lations on account of the transgressions of your house, because
you did not attend to them, but were careless, and engaged
in your wicked transactions. But’ you are saved, because
you did not depart from the living God, and on account of
your simplicity and great self-control. These have saved
you, if you remain stedfast. And they will save all who act
in the same manner, and walk in guilelessness and simplicity.
Those who possess such virtues will wax strong against every
form of wickedness, and will abide unto eternal life. Blessed
are all they who practise righteousness, for they shall never

1 And whosoever shall not deny his own life.— Vat.

3 Those . . . coming. The meaning of this sentence is obscure. The
Vat. is evidently corrupt, but seems to mean: “ The Lord has sworn by
His Son, that whoever will deny Him and His Son, promising themselves
life thereby, they [God and His Son] will deny them in the days that are
to come.” The days that are to come would mean the day of judgment
and the future state. See Matt. x. 33.

3 Became gracious. Will be gracious.—Pal.

4 The Vat. adds: but forgetfulness of them, eternal life.

5 Personal. Worldly.— Vat.

9 You . . . careless. You neglected them as if they did not belong to
you.— Vat.

T But you will be saved for not having departed from the living God. -
And your simplicity and singular self-control will save you, if you remain
stedfast.— Vat.

THE PASTOR OF HERMAS. $31

be destroyed. Now you will tell Maximus: Lo!’ tribulation
cometh on. If it seemeth good to thee, deny again. The
Lord is near to them who return unto Hin, as it is written
in Eldad and Modat,’ who prophesied to the people in the
wilderness.” |

CHAP. IV.

Now a revelation was given to me, my brethren, while I
slept, by a young man of comely appearance, who said to me,
“ Who do you think that old woman is from whom you
received the book?” And I said, * The Sibyl.” “ You are
in a mistake," says he; “it is not the Sibyl.” “ Who is it
then?” say I. And he said, “It is the chürch."? And
I said to him, “ Why then is she an old woman?” “ Be-
cause,” said he, “she was created first of all. On this account
is she old. And for her sake was the world made.” After
that I saw a vision in my house, and that old woman came
and asked me, if I had yet given the book to the presbyters.
And I said that I had not. And then she said, “ You have
done well, for I have some words to add. But when I finish
all the words, all the elect will then become acquainted with
them through you. You will write therefore two books, and
you will send the one to Clemens and the other to Grapte.‘
And Clemens will send his to foreign countries, for per-
mission has been granted to him to do so. And Grapte will
admonish the widows and the orphans. But you will read
the words in this city, along with the presbyters who preside
over the church.

1 Now you will say: Lo! great tribulation cometh on.— Vat. Lo!
exceedingly great tribulation cometh on.—Lips.

3 Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal)
are mentioned in Num. xi. 26, 27. The apocryphal book inscribed with
their name is now lost. Cotelerius compares for the passage Ps.
xxxiv. 9.

8 The church. The church of God.— Vat.

* Grapte is supposed to have been a deaconess.

832 THE PASTOR OF HERMAS.

VISION THIRD.

CONCERNING THE BUILDING OF THE TRIUMPHANT CHURCH, AND THE VARIOG
CLASSES OF REPROBATE MEN.

CHAP. I.

The vision which I saw, my brethren, was of the following
nature. Having fasted frequently, and having prayed to
the Lord that He would show me the revelation which He
promised to show me through that old woman, the same
night that old woman appeared to me, and said to me, “Since
you are so anxious and eager to know all things, go into the
part of the country where you tarry; and about the fifth’
hour I shall, appear unto you, and show you all that you
ought to see.” I asked her, saying, “ Lady, into what part
of the country am I to go?” And she said, * Into any part
you wish.” Then I chose a spot which was suitable, and
retired. Before, however, I began to speak and to mention
the place, she said to me, “I will come where you wish”

Accordingly, I went to the country, and counted the hours,

and reached the place where I had promised to meet her.
And I see an ivory seat ready placed, and on it a linen
cushion, and above the linen cushion was spread a covering
of fine linen. Seeing these laid out, and yet no one in the
place, I began to feel awe, and as it were a trembling seized
hold of me, and my hair stood on end, and as it were ὃ
horror came upon me when I saw that I was all alone. Bat
on coming back to myself and calling to mind the glory d
God, I took courage, bent my knees, and again confessed
my sins to God as I had done before. Whereupon the old
woman approached, accompanied by six young men whom!
had also seen before; and she stood behind me, and listened
to me, as I prayed and confessed my sins to the Lord. Am
touching me she said, * Hermas, cease praying continually
for your sins; pray for righteousness, that you may haves
portion of it immediately in your house.” On this, she took
me up by the hand, and brought me to the seat, and ssid Ὁ
the young men, “ Go and build When the young ma
1 Fifth. Sixth.— Vat.

THE PASTOR OF HERMAS. 938

had gone and we were alone, she said to me, “Sit here.” I
say to her, “ Lady, permit my elders’ to be seated first.”
* Do what I bid you," said she; “ sit down.” When I
would have sat down on her right, she did not permit me,
but with her hand beckoned to me to sit down on the left.
While I was thinking about this, and feeling vexed that she
did not let me sit on the right, she said, “ Are you vexed,
Hermas? The place to the right is for others who have
already pleased God, and have suffered for His name’s sake ;
and you have yet much to accomplish before you can sit with
them. But abide as you now do in your simplicity, and you
will sit with them, and with all who do their deeds and bear
what they have borne.”

CHAP. tr.

‘What have they borne?” said I. * Listen,” said she:
* scourges, prisons, great tribulations, crosses, wild beasts,
for God's name's sake. On this account is assigned to
them the division of sanctification on the right hand, and
to every one who shall suffer for God's name: to the rest is
assigned the division on the left. But both for those who
sit on the right, and those who sit on the left, there are the
same gifts and promises; only those sit on the right, and
have some glory. You then are eager to sit on the right
with them, but your shortcomings are many. But you will
be cleansed from your shortcomings; and all who are not
given to doubts shall be cleansed from all their iniquities up
till this day." Saying this, she wished to go away. But
falling down at her feet, I begged her by the Lord that she
would show me the vision which she had promised to show
me. And then she again took hold of me by the hand, and
raised me, and made me sit on the seat to the left; and lifting
up a splendid rod, she said to me, * Do you see something
great?” And I say, *Lady,Isee nothing.” She said to me,
* Lo! do you not see opposite to you a great tower, built upon
the waters, of splendid square stones?" For the tower was
built square by those six young men who had come with her.

1 My elders. Perhaps the translation should be: the presbyters.

984 THE PASTOR OF HERMAS.

But myriads of men were carrying stones to it, some drag-
ging them from the depths, others removing them from the
land, and they handed them to these six young men. They
were taking them and building; and those of the stones that
were dragged out of the depths, they placed in the building
just as they were: for they were polished and fitted exactly
into the other stones, and became so united one with another
that the lines of juncture could not be perceived. And in
this way the building of the tower looked as if it were made
out of one stone. Those stones, however, which were taken
from the earth suffered a different fate; for the young men
rejected some of them, some they fitted into the building,
and some they cut down, and cast far away from the tower.
Many other stones, however, lay around the tower, and the
young men did not use them in building; for some of them
were rough, others had cracks in them, others had been
made too short,’ and others were white and round, but did
not fit into the building of the tower. Moreover, I saw
other stones thrown far away from the tower, and falling
into the public road; yet they did not remain on the road,
but were rolled into a pathless place. And I saw others
falling into the fire and burning, others falling close to the
water, and yet not capable of being rolled into the water,
though they wished to be rolled down, and to enter the
water.

CHAP. Ill,

On showing me these visions, she wished to retire. I
said to her, “ What is the use of my having seen all this,
while I do not know what it means?" She said to me,
* You are ἃ cunning fellow, wishing to know everything
that relates to the tower.” * Even so, O Lady,” said I, “ thst
I may tell it to my brethren, that, hearing this, they may
know the Lord in much glory."? And she said, “Many
indeed shall hear, and hearing, some shall be glad, and some

1 Others had been made too short, not in Vat.

3 That . . . glory. And that they may be made more joyful, and,
hearing this, may greatly glorify tbe Lord.— Vat.

THE PASTOR OF HERMAS. $85

shall weep. But even these, if they hear and repent, shall
also rejoice. Hear, then, the parables of the tower; for I
will reveal all to you, and give me no more trouble in regard
to revelation: for these revelations have an end, for they
have been completed. But you will not cease praying for
revelations, for you are shameless. The tower which you
see building is myself, the Church, who have appeared to you
now and on the former occasion. Ask, then, whatever you
like in regard to the tower, and I will reveal it to you, that
you may rejoice with the saints.” I said unto her, “ Lady,
since you have vouchsafed to reveal all to me this once,
reveal it" She said to me, * Whatsoever ought to be
revealed, will be revealed ; only let your heart be with God,’
and doubt not whatsoever you shall see.” I asked her,
“Why was the tower built upon the waters, O Lady"
She answered, “I told you before and you still inquire
carefully: therefore inquiring you shall find the truth.
Hear then why the tower is built upon the waters. It is
because your life has been, and will be, saved through water.
For the tower was founded on the word of the almighty and
glorious Name, and itis kept together by the invisible power
of the Lord."

Cnar. rv.

In reply I said to her, “This is magnificent and marvellous.
But who are the six young men who are engaged in building?”
And she said, “These are the holy angels of God, who were
first created, and to whom the Lord handed over His whole
creation, that they might increase and build up and rule
over the whole creation. By these will the building of the
tower be finished." “But who are the other persons who
are engaged in carrying the stones?” “These also are holy

1 od. Lords— Vat.

3I said to you before, that you were cunning, diligently inquiring
in regard to the Scriptures—Vat. You are cunning in regard to the
Seriptures.—Lips. In some of tho Mss. of the common Latin version
“structures” is read instead of '* Scriptures.”

? The Lord. God.—Vat.

880 THE PASTOR OF HERMAS.

angels of the Lord, but the former six are more excellent
than these. The building of the tower will be finished,’ and
all will rejoice together around the tower, and they will
glorify God, because the tower is finished." I asked her,
saying, * Lady, I should like to know what became of the
stones, and what was meant by the various kinds of stones ?”
In reply she said to me, “ Not because you are? more deserving
than all others that this revelation should be made to you—for
there are others before you, and better than you, to whom these
visions should have been revealed—but that the name of God
may be glorified, has the revelation been made to you, and it
will be made on account of the doubtful who ponder in their
hearts whether these things will be or not. Tell them that
all these things are true, and that none of them is beyond
the truth. All of them are firm. and sure,. and established on
a strong foundation.

CHAP. v.

“Hear now with regara to the stones which are in the
building. Those square white stones which fitted exactly
into each other, are apostles, bishops, teachers, and deacons,
who have lived in godly purity, and have acted as bishops
and teachers and deacons chastely and reverently to the elect
of God. Some of them have fallen asleep, and some still
remain alive. And they have always agreed with each other,
and been at peace among themselves, and listened to each -
other. On account of this, they join exactly into the building
of the tower." * But who are the stones that were dragged
from the deptlis, and which were laid into the building and
fitted in with the rest of the stones previously placed in the
tower?” ‘They arethose? who suffered for the Lord's sake.”
* But I wish to know, O Lady, who are the other stones which
were carried from the land." **'Those," she said, “ which go

1 The building. When therefore the building of the tower is finished,
all.— Vat.

3. Not because you are better. Are you better ?— Vat.

8 Are those. They are those who have already fallen asleep, and who
suffered.— Vat.

THE PASTOR OF HERMAS. 837

into the building without being polished, are those whom
God has approved of, for they walked in the straight ways of
the Lord and practised His commandments.” * But who are
those who are in the act of being brought and placed in the
building?” ‘They are those who are young in faith and are
faithful. But they are admonished by the angels to do good,
for no iniquity has been found in them." * Who then are
those whom they rejected and cast away ?”’ ‘These are
they who have sinned, and wish to repent. On this account
they have not been thrown far from the tower, because they
will yet be useful in the building, if they repent. Those
then who are to repent, if they do repent, will be strong in
faith, if they now repent while the tower is building. For if
the building be finished, there will not be more room for any
one, but he will be rejected. This privilege, however, will
belong only to him who has now been placed near the tower.

CHAP. VI.

« As to those who were cut down and thrown far away
from the tower, do you wish to know who they are? They
are the sons of iniquity, and they believed in hypocrisy, and
wickedness did not depart from them. For this reason they
are not saved, since they cannot be used in the building on
account of their iniquities. Wherefore they have been cut
off and cast far away on account of the anger of the Lord,
for they have roused Him to anger. But I shall explain to
you the other stones which you saw lying in great numbers,
and not going into the building. Those which are rough are
those who have known the truth and not remained in it, nor
have they been joined to the saints. On this account are they
unfit for use.” ‘ Who are those that have rents?” ‘These
are they who are at discord in their hearts one with another,
and are not at peace amongst themselves: they indeed keep
peace before each other, but when they separate one from the
other, their wicked thoughts remain in their hearts. These,
then, are the rents which are in the stones. But those which
are shortened are those who have indeed believed, and have

1 Cast away. Placed near the tower.— Vat.

VOL. I. Y

888 THE PASTOR OF HERMAS.

the larger share of righteousness; yet they have also a con-
siderable share of iniquity, and therefore they are shortened
and not whole.” “But who are these, Lady, that are white and
round, and yet do not fit into the building of the tower 1" She
answered and said, * How long will you be foolish and stupid,
and continue to put every kind of question and understand
nothing? These are those who have faith indeed, but they
have also the riches of this world. When, therefore, tribula-
tion comes, on account of their riches and business they deny
the Lord." I answered and said to her, “ When, then, will
they be useful for the building, Lady?” * When the riches
that now seduce them have been circumscribed, then will
they be of use to God.’ For as a round stone cannot
become square unless portions be cut off and cast away, so

also those who are rich in this world cannot be useful to the

Lord unless their riches be cut down. Learn this first from

your own case. When you were rich, you were useless ; but

now you are useful and fit for life. Be ye useful to God;

for you also will be used as one of these stones.’

CHAP. VII.

* Now the other stones which you saw cast far away
from the tower, and falling upon the public road and rolling
from it into pathless places, are those who have indeed be-
lieved, but through doubt have abandoned the true rosd.
Thinking, then, that they could find a better, they wander
and become wretched, and enter upon pathless places. But
those which fell into the fire and were burned, are those who
have departed for ever from the living God ; nor does the
thought of repentance ever come into their hearts, on account
of their devotion to their lusts and to the crimes which they
committed. Do you wish to know who are the others which
fell near the waters, but could not be rolled into them!
These are they who have heard the word, and wish to be
baptized in the name of the Lord; but when the chastity

1 Use... God. Then will they be of use for the building of the Lord.
— Vat.

? For... stones. For you yourself were also one of these stones.— Vat.

THE PASTOR OF HERMAS. 899.

demanded by the truth comes into their recollection, they:
draw back,! and again walk after their own wicked desires."
She finished her exposition of the tower. But 1, shameless
as I yet was, asked her, “ Is repentance possible for all those
stones which have been cast away and did not fit into the
building of the tower, and will they yet have a place in this
tower?” ‘ Repentance,” said she, “is yet possible, but in
this tower they cannot find a suitable place. But in another
and much inferior place they will be laid, and that, too, only
when they have been tortured and completed the days of their
sins. And on this account will they be transferred, because
they have partaken of the righteous Word. And then only
, will they be removed from their punishments when the thought
of repenting of the evil deeds which they have done has
come into their hearts. But if it does not come into their
hearts, they will not be saved, on account of the hardness of
their heart."

CHAP. VIII.

When then I ceased asking in regard to all these matters,
she said to me, * Do you wish to see anything else?" And asI
was extremely eager to see something more, my countenance
beamed with joy. She looked towards me with a smile, and
said, * Do you see seven women around the-tower?” “TI do,
Lady," said I. “This tower,” said she, “is supported by them
according to the precept of the Lord. Listen now to their
functions. The first of them, who is clasping her hands, is
called Faith. Through her the elect of God are saved.
Another, who has her garments tucked up and acts with
vigour, is called Self-restraint. She is the daughter of Faith.
Whoever then follows her will become happy in his life,
because he will restrain himself from all evil works, believing
that, if he restrain himself from all evil desire, he will inherit
eternal life." ‘But the others," said I, * O Lady, who are
they?" And she said to me, * They are daughters of each

1 The words ** draw back" are represented in Greek by the word else-

where translated ‘‘ repent ;” μετανοεῖν is thus used for ἃ change of mind,
either from evil to good, or good to evil.

᾿

810 THE PASTOR OF HERMAS.

other. One of them is called Simplicity, another Guileless-
ness, another Chastity, another Intelligence, another Love.
When then you do all the works of their mother, you will be
able to live." “I should like to know,” said I, *O Lady, what
power each one of them possesses.” * Hear,” she said, * what
power they have. Their powers are regulated! by each other,
and follow each other in the order of their birth. For from
Faith arises Self-restraint ; from Self-restraint, Simplicity ;
from Simplicity, Guilelessness ; from Guilelessness, Chastity;
from Chastity, Intelligence ; and from Intelligence, Love.

" The deeds, then, of these are pure, and chaste, and divine.

Whoever devotes himself to these, and is able to hold fast by
their works, shall have his dwelling in the tower with the
saints of God.” Then I asked her in regard to the ages, if
now there is the conclusion. She cried out with a loud
voice, * Foolish man ! do you not see the tower yet building?
When the tower is finished and built, then comes the end;
and I assure you it will be soon finished. Ask me no more
questions. Let you and all the saints be content with what
I have called to your remembrance, and with my renewal of
your spirits. But observe that it is not for your own sake
only that these revelations have been made to you, but they
have been given you that you may show them to all. For-
after three days—this you will take care to remember—I
command you to speak all the words which I am to say to
you into the ears of the saints, that hearing them and doing
them, they may be cleansed from their iniquities, and you
along with them."

CHAP. IX.

Give ear unto me, O Sons: I have brought you up in
much simplicity, and guilelessness, and chastity, on account
of the mercy of the Lord,? who has dropped His righteous-
ness down upon you, that ye may be made righteous and holy?

1 Regulated. They have equal powers, but their powers are connected
with each other.— Vat.

3 The Lord. God.— Vat.

5 Or, that ye may be justified and sanctified.

THE PASTOR OF HERMAS. 841

from all your iniquity and depravity; but you do not wish
to rest from your iniquity. Now, therefore, listen to me, and
be at peace one with another, and visit each other, and bear
each other’s burdens, and do not partake of God’s creatures
alone,’ but give abundantly of them to the needy. For some
through the abundance of their food produce weakness in
their flesh, and thus corrupt their flesh; while the flesh of
others who have no food is corrupted, because they have not
sufficient nourishment. And on this account their bodies
waste away. This intemperance in eating is thus injurious
to you who have abundance and do not distribute among
those who are needy. Give heed to the judgment that is to
come. Ye, therefore, who are high in position, seek out the
hungry as long as the tower is not yet finished; for after the
tower is finished, you will wish to do good, but will find no
opportunity. Give heed, therefore, ye who glory in your
wealth, lest those who are needy should groan, and their
groans should ascend to the Lord, and ye be shut out with
all your goods beyond the gate of the tower. Wherefore I
now say to you who preside over the church and love the
first seats,’ “Be not like to drug-mixers. For the drug-
mixers carry their drugs in boxes, but ye carry your drug
and poison in your heart. Ye are hardened, and do not wish
to cleanse your hearts, and to add unity of aim to purity of
heart, that you may have mercy from the great King. Take
heed, therefore, children, that these.dissensions of yours do not
deprive you of your life. How will you instruct the elect of
the Lord, if you yourselves have not instruction? Instruct
each other therefore, and be at peace among yourselves, that
I also, standing joyful before your Father, may give an ac-
count of you all to your Lord."

1 I have translated the Vat. reading here. The Greek seems to mean,
* Do not partake of God's creatures alone by way of mere relish.” The
Pal. has, '* Do not partake of God's creatures alone joylesely, in a way
calculated to defeat enjoyment of them."

T'hose that love the first seats, omitted in Eth.

942 THE PASTOR OF HERMAS.

CHAP. x.

On her ceasing to speak to me, those six young men who
were engaged in building came and conveyed her to the
tower, and other four lifted up the seat and carried it also to
the tower. The faces of these last I did not see, for they
were turned away from me. And as she was going, I asked
her to reveal to me the meaning of the three forms in which
she appeared to me. In reply she said to me: * With regard
to them, you must ask another to reveal their meaning to
you.” For she had appeared to me, brethren, in the first
vision the previous year under the form of an exceedingly
old woman, sitting in a chair. In the second vision her face
was youthful, but her skin and hair betokened age, and she
stood while she spoke to me. She was also more joyful than
on the first occasion. But in the third vision she was entirely
youthful and exquisitely beautiful, except only that she had
the hair of an old woman; but her face beamed with joy,
and she sat on a seat. Now I was exceeding sad in regard
to these appearances, for I longed much to know what
the visions meant. Then I see the old woman in a vision
of the night saying unto me: * Every prayer should be
accompanied with humility: fast, therefore, and you will
obtain from the Lord what you beg." I fasted therefore for
one day.

That very night there appeared to me ἃ young man, who
said, * Why do you frequently ask revelations in prayer!
Take heed lest by asking many things you injure your flesh:
be content with these revelations. Will you be able to see
greater? revelations than those which you have seen?" I
answered and said to him, * Sir, one thing only I ask, that in
regard to these three forms the revelation may be rendered
complete.” He answered me, * How long are ye senseless??
But your doubts make you senseless, because you have not
your ‘hearts turned towards the Lord." But I answered and
1 Fast. Believe.—Pal.

3 Literally, **stronger," and therefore more injurious to the body.
» | 3 How long. Ye are not senseless.— Vat.

THE PASTOR OF HERMAS. 348

said to him, * From you, sir, we shall learn these things
more accurately."

Cap. XI.

* Hear then," said he, “with regard to the three forms,
concerning which you are inquiring. Why in the first vision
did she appear to you as an old woman seated on a chair?
Because your spirit is now old and withered up, and has lost
its power in consequence of your infirmities and doubts. For,
like elderly men who have no hope of renewing their strength,
and expect nothing but their last sleep, 80 you, weakened by
worldly occupations; have given yourselves up to sloth, and
have not cast your cares upon the Lord. Your spirit therefore
is broken, and you have grown old in your sorrows.” “TI should
like then to know, sir, why she sat on a chair?” He answered,
* Because every weak person sits on a chair on account of
his weakness, that his weakness may be sustained. Lo! you
have the form of the first vision.

CHAP. XII.

« Now in the second vision you saw her standing with a
youthful countenance, and more joyful than before ; still she
had the skin and hair of an aged woman. Hear,” said he,
*this parable also. When one becomes somewhat old, he
despairs of himself on account of his weakness and poverty,
and looks forward to nothing but the last day of his life.
Then suddenly an inheritance is left him; and hearing of
this, he rises up, and becoming exceeding joyful, he puts on
strength. And now he no longer reclines, but stands up;
and his spirit, already destroyed by his previous actions, is
renewed, and he no longer sits, but acts with vigour. So
happened it with you on hearing the revelation which God
gave you. For the Lord had compassion on you, and re-
newed your spirit, and ye laid aside your infirmities. Vigour
arose within you, and ye grew strong in faith; and the Lord?
seeing your strength, rejoiced. On this account He showed you

1 His spirit . . . renewed. He is freed from his former sorrows.— Vat.
3 The Lord. God.—Vat.

844 THE PASTOR OF HERMAS.

the building of the tower ; and He will show you other things,
if you continue at peace with each other with all your heart.

CHAP. XIII.

« Now, in the third vision, you saw her still younger, and
she was noble and joyful, and her shape was beautiful! For,
just as when some good news comes suddenly to one who is
sad, immediately he forgets his former sorrows, and looks for
nothing else than the good news which he has heard, and for
the future is made strong for good, and his spirit is renewed
on account of the joy which he has received; so ye also have
received the renewal of your spirits by seeing these good
things. As to your seeing her sitting on a seat, that means
_ that her position is one of strength, for a seat has four feet
and stands firmly. For the world also is kept together by
means of four elements. Those, therefore, who repent com-
pletely and with the whole heart, will become young and
firmly established. You now have the revelation completely
given you. Make no further demands for revelations. If
anything ought to be revealed, it will be revealed to you.”

eee

VISION FOURTH.
CONCERNING THE TRIAL AND TRIBULATION THAT ARE TO COME UPOK ΧΕΙ.

CHAP. I.

Twenty days after the former vision I saw another vision,
brethren—a representation of the tribulation that is to come.
I was going to a country house along the Campanian road.
Now the house lay about ten furlongs from the public road.
The district is one rarely? traversed. And as I walked alone,
I prayed the Lord to complete the revelations which He hed
made to me through His holy Church, that He might strengthen
me,” and give repentance to all His servants who were going

1 Shape... beautiful. Her countenance was serene.— Vat.
* Rarely. Easily.—Lips., Sin.
5 He might strengthen me, omitted in Vat.

THE PASTOR OF HERMAS. 945

astray, that His great and glorious name might be glorified
because He vouchsafed to show me His marvels.’ And while I
was glorifying Him and giving Him thanks, a voice, as it were,
answered me, “ Doubt not, Hermas;” and I began to think
with myself, and to say, What reason have I to doubt—I
who have been established bythe Lord, and who have seen
such glorious sights?” I advanced a little, brethren, and, lo!
I see dust rising even to the heavens. I began to say to
myself, “ Are cattle approaching and raising the dust?” It
was about a furlong’s distance from me. And, lo! I see
the dust rising more and more, so that 1 imagined that it
was something sent from God. But the sun now shone out
a little, and, lo! I see a mighty beast like a whale, and out
of its mouth fiery locusts proceeded. But the size of that
beast was about a hundred fect, and it had a head like an
urn.” I began to weep, and to call on the Lord to rescue me
from it. Then I remembered the word which I had heard,
* Doubt not, O Hermas.” -Clothed, therefore, my brethren,
with faith in the Lord,! and remembering the great things
which He had taught me, I boldly faced the beast. Now that
beast came on with such noise and force, that it could itself
have destroyed a city. I came near it, and the monstrous
beast stretched itself out on the ground, and showed nothing
but its tongue, and did not stir at all until I had passed by
it Now the beast had four colours on its head—black, then
fiery and bloody, then golden, and lastly white.

Crap. 11.

Now after I had passed by the wild beast, and had moved
forward about thirty feet, lo! a virgin meets me, adorned as
if she were proceeding from the bridal chamber, clothed
entirely in white, and with white sandals, and veiled up to
her forehead, and her head was covered by a hood. And she

1 For... marvels, This clause is connected with the subsequent sen-
tence in Vat.

3 Comp. Rev. xi. 7, xii. 9, xiii. 1, xvii. 8.

* God.—Lips., Vat.

* The Vat. adds: with a stroke.

846 THE PASTOR OF HERMAS.

had white hair. I knew from my former visions that this
was the Church, and I became more joyful. She saluted me,
and said, * Hail, O man!” And I returned her salutation,
and said, “Lady, hail!” And she answered, and said to
me, * Has nothing crossed your path?" I say, *I was met
by.a beast of such a size that it could destroy peoples, but
through the power of the Lord! and His great mercy I
escaped from it.” ‘Well did you escape from it,” says she,
“because you cast your care? on God,’ and opened your heart
to the Lord, believing that you can be saved by no other
than by His great and glorious name. On this account the
Lord has sent His angel, who has rule over the beasts, and
whose name is Thegri,* and has shut up its mouth, so that it
cannot tear you. You have escaped from great tribulation
on account of your faith, and because you did not doubt in
the presence of such a beast. (Gro, therefore, and tell the
elect of the Lord? His mighty deeds, and say to them that
this beast is a type of the great tribulation that is coming. If
then ye prepare yourselves, and repent with all your heart,
and turn to the Lord, it will be possible for you to escape it,
if your heart be pure and spotless, and ye spend the rest of the
days of your life in serving the Lord blamelessly. Cast your
cares upon the Lord, and He will direct them. Trust the
Lord, ye who doubt, for He is all-powerful, and can turn His
anger away from you, and send scourges® on the doubters.
Woe to those who hear these words, and despise them : better

were it for them not to have been born."'

1 The Lord. God.—Vat.

3 Care. Loneliness and anxiety.— Vat.

$ God. The Lord.— Vat.

* Thegri. The name of this angel is variously written, Hegrin, Tegr.
Some have supposed the word to be for ἄγριον, the wild; some have
taken it to mean ** the watchful,” as in Dan. iv. 10, 20; and some take
it to be the name of a fabulous lion.

‘6 The Lord. God.—Vat.

$ Send scourges. Send you help. But woe to the doubters who-
Tat.

7 Matt. xxvi. 21.

THE PASTOR OF HERMAS. 847

Cuap. ni.

I asked her about the four colours which the beast had on
his head. And she answered, and said to me, * Again you
are inquisitive in regard to such matters" “Yea, lady,"
said I, “make known to me what they are.” “Listen,” said
she: “the black is the world in which we dwell: but the
fiery and bloody points out that the world must perish through
blood and fire : but the golden part are you who have escaped
Írom this world. For as gold is tested by fire, and thus
becomes useful, so are you tested who dwell in it. Those,
therefore, who continue stedfast, and are put through the
fire, will be purified by means of it. For as gold casts
away its dross, so also will ye cast away all sadness and strait-
ness, and will be made pure so as to fit into the building of
the tower. But the white part is the age that is to come, in
which the elect of God will dwell, since those elected by God
to eternal life will be spotless and pure. Wherefore cease not
speaking these things into the ears of the saints. This then
is the type of the great tribulation that is to come. If ye
wish it, it will be nothing. Remember those things which
were written down before.” And saying this, she departed.
But I saw not into what place she retired. There was a
noise, however, and I turned round in alarm, thinking that
that beast was coming.

VISION FIFTH.
CONCERNING THE COMMANDMENTS.

After I had been praying at home, and had sat down on
my couch, there entered a man of glorious aspect, dressed
like a shepherd, with a white goat's skin, a wallet on his
shoulders, and a rod in his hand, and saluted me. I returned
his salutation. And straightway he sat down beside me, and
said to me, “I have been sent by a most venerable angel to
dwell with you the remaining days of your life.” And I

948 THE PASTOR OF HERMAS.

thought that he had come to tempt me, and I said to hin,
“Who are you? For I know him to whom I have been
entrusted.” He said tome, * Do you not know me?” “No,
said I. “TI,” said he, “am that shepherd to whom you have
been entrusted.” And while he yet spake, his figure was
changed; and then I knew that it was he to whom I had
been entrusted. And straightway I became confused, and
fear took hold of me, and I was overpowered with deep
sorrow that I had answered him so wickedly and foolishly.
But he answered, and said to me, * Do not be confounded,
but receive strength from the commandments which I am
going to give you. For I have been sent,” said he, “to show
you again all the things which you saw before, especially
those of them which are useful to you. First of all, thea,
write down my commandments and similitudes, and you will
write the other things as I shall show you. For this pur
pose,” said he, “I command you to write down the command-

ments and similitudes first, that you may read them easily,
and be able to keep them"! Accordingly I wrote down the
commandments and similitudes, exactly as he had ordered
me. If then, when you have heard these, ye keep them
and walk in them, and practise them with pure minds, you
will receive from the Lord all that He has promised to you.
But if, after you have heard them, ye do not repent, but |
continue to add to your sins, then shall ye receive from the
Lord the opposite things. All these words did the shepherd,
even the angel of repentance, command me to write.

1 Keep them. That you may be able to keep them more easily by
reading them from time to time.— Καί.

BOOK SECOND.—COMMANDMENTS.

COMMANDMENT FIRST.
On Faith in God.

ENAIRST of all believe that there is one God who
created and finished all things, and made all
things out of nothing. He alone is able to con-
tain the whole, but Himself cannot be contained."
Have faith therefore in Him, and fear Him; and fearing
Him, exercise self-control. Keep these commands, and you
will cast away from you all wickedness, and put on the
strength of righteousness, and. live to God, if you keep this
commandment..

COMMANDMENT SECOND.
On avoiding evil-speaking, and on giving alms tn simplicity.

He said to me, “ Be simple and: guileless, and you will be
as the children who know not the wickedness that ruins the
life of men. First, then, speak evil of no one, nor listen with
pleasure to any one who speaks evil of another. But if you
listen, you will partake of the sin of him who speaks evil, if
you believe the slander which you hear ;* for believing it, you
will also have something to say against your brother. Thus,
then, will you be guilty of the sin of him whoslanders. For

1 Contained. — Vat. and Pal. add: and who cannot be defined in
words, nor conceived by the mind.

2J]f ... brother. And if you believe the slanderer, you will also be
guilty of sin, in that you have believed one who speaks evil of your
brother.— Vat. For if you give your assent to the detractor, and believe
what is said of one in his absence, you also will be like to him, and acting
ruinously towards your brother, and you are guilty of the same sin as
the person who slanders.— Pal.

849

350 THE PASTOR OF HERMAS.

slander is evil! and an unsteady demon. It never abides in
peace, but always remains in discord. Keep yourself from
it, and you will always be at peace with all. Put on a holiness
in which there is no wicked cause of offence, but all deeds
that are equable and joyful. Practise goodness; and from the
rewards of your labours, which God gives you, give to all the
needy in simplicity, not hesitating as to whom you are to
give or not to give. Give to all, for God wishes His gifts
to be shared amongst all. "They who receive, will render
an account to God why and for what they have received.
For the afflicted who receive will not be condemned, but
they who receive on false pretences will suffer punishment.
He, then, who gives is guiltless. For as he received from
the Lord, so has he accomplished his service in simplicity,
not hesitating as to whom he should give and to whom he
should not give. "This service, then, if accomplished in sim-
plicity, is glorious with God. He, therefore, who thus
ministers in simplicity, will live to God? Keep therefore
these commandments, as 1 have given them to you, that your
repentance and the repentance of your house may be found
in simplicity, and your heart may be pure and stainless.”

COMMANDMENT THIRD.

On avoiding falsehood, and on the repentance of Hermas for
his dissimulation.

Again he said to me, * Love the truth, and let nothing but
truth proceed from your mouth, that the spirit which God
has placed in your flesh may be found truthful before all
men; and the Lord, who dwelleth in you, will be glorified,
because the Lord is truthful in every word, and in Him is

1 For slander is ruinous. — Vat. For it is wicked to slander any
one.— Pal.

* For . . . condemned, om. in Vat.

8 This service . . . God. And he has accomplished this service to God
simply and gloriously.— Vat.

* The Vat. adds: and a blessing may fall on your house.

? Dwelleth in you. Who put the spirit within you.— Vat.

THE PASTOR OF HERMAS. 851

no falsehood. They therefore who lie deny the Lord, and
rob Him, not giving back to Him the deposit which they
have received. For they received from Him a spirit free
from falsehood. If they give him back this spirit untruthful,
they pollute the commandment of the Lord, and become
robbers.” On hearing these words, I wept most violently.
When he saw me weeping, he said to me, “ Why do you
weep?” And I said, * Because, sir, I know not if I can be
saved.” “Why?” said he. And I said, * Because, sir, I
never spake a true word in my life, but have ever spoken
cunningly to all,’ and have affirmed a lie for the truth to all;
and no one ever contradicted me, but credit was given to my
word. How then can 1 live, since I have acted thus?” And
he said to me, “ Your feelings are indeed right and sound,
for you ought as a servant of God to have walked in truth,
and not to have joined an evil conscience with the spirit of
truth, nor to have caused sadness to the holy and true Spirit.” ?
And I said to him, * Never, sir, did I listen to these words with
so much attention." And he said to me, * Now you hear them,
and keep them, that even the falsehoods which you formerly
told in your transactions may come to be believed through
the truthfulness of your present statements. For even they
can become worthy of credit. If you keep these precepts,
and from this time forward you speak nothing but the truth,’
it will be possible for you to obtain life. And whosoever
shall hear this commandment, and depart from that great
wickedness falsehood, shall live to God.”

1 Cunningly to all. Have ever lived in dissimulation.— Vat. Lived
cunningly with all.— Pal.

3 The Vat. adds: of God.

3 For . . . truth. For even they can become worthy of credit, if you
will speak the truth in future; and if you keep the truth.— Vat.

952 THE PASTOR OF HERMAS.

COMMANDMENT FOURTH.
On putting one's wife away for adultery.
Cuap. I.

* I charge you,” said he, “ to guard your chastity, and let no
thought enter your heart of another man’s wife, or of forni-
cation, or of similar iniquities ; for by doing this you commit
a great sin. But if you always remember your own wife,
you will never sin. For if this thought! enter your heart,
then you will sin; and if, in like manner, you think other
wicked thoughts, you commit sin. For this thought is great
sin in a servant of God. But if any one commit this wicked
deed, he works death for himself. Attend, therefore, and
refrain from this thought; for where purity dwells, there
iniquity ought not to enter the heart of a righteous man." ^1
said to him, * Sir, permit me to ask you a few questions"
* Say on," said he. And I said to him, “ Sir, if any one hasa
wife who trusts in the Lord, and if he detect her in adultery,
does the man sin if he continue to live with her?” And he
said to me, “ As long as he remains ignorant of her sin, the
husband commits no transgression in living with her. But
if the husband know that his wife has gone astray, and if the
woman does not repent, but persists in her fornication, and
yet the husband continues to'live with her, he also is guilty
of her crime, and a sharer in her adultery.” And I said to
him, “ What then, sir, is the husband to do, if his wife continue
in her vicious practices ?” And he said, *'The husband should
put her away, and remain by himself. But if he put his wife

1 This thought. The thought of another man's wife or of fornication.
3 Questions. "1 charge you,” said he, ‘‘toguard your chastity, and let
thought enter your heart of another man's marriage (i.e. wife), or of for-
nication, for this produces a great trangression. But be always mindful
of the Lord at all hours, and you will never sin. For if this very wicked
thought enter your heart, you commit a great sin, and they who practise
such deeds follow the way of death. Take heed, therefore, and refraia
* from this thonght. For where chastity remains in the heart of a righteow
man, never ought there to arise any evil thought.” I said to him, “Si,
permit me to say a few words to you.” ‘‘Say on," said he.— Vat.

THE PASTOR OF HERMAS. 958

away and marry another, he also commits adultery."! And
I said to him, * What if the woman put away should repent,
and wish to return to her husband: shall she not be taken
back by her husband?” And he said to me, “ Assuredly.
If the husband do not take her back, he sins, and brings
a great sin upon himself; for he ought to take back the
sinner who has repented. But not frequently. For there
is but one repentance to the servants of God. In case,
therefore, that the divorced wife may repent, the husband
ought not to marry another, when his wife has been put
away. In this matter man and woman are to be treated
exactly in the same way. Moreover, adultery is committed
not only by those who pollute their flesh, but by those who
imitate the heathen in their actions? Wherefore if any one?
persists in such deeds, and repents not, withdraw from him,
and cease to live with him, otherwise you are a sharer in his
sin. Therefore has the injunction been laid on you, that you
should remain by yourselves, both man and woman, for in
such persons repentance can take place. But I do not," said
he, *give opportunity for the doing of these deeds, but that
he who has sinned may sin no more. But with regard to his
previous trangressions, there is One who is able to provide a
cure;* for it is He, indeed, who has power over all."

CHAP. 11.
I asked him again, and said, *Since the Lord has

vouchsafed to dwell always with me, bear with me while I
utter a few words;' for I understand nothing, and my heart
has been hardened by my previous mode of life. Give me
understanding, for I am exceedingly dull, and I understand
absolutely nothing. And he answered and said unto me,
* [ am set over repentance, and I give understanding to all

1 Matt. v. 32, xix. 9.

2 Who...actions. But he who makes an image also commits adul-
tery.— Vat.

8 Any one. She.— Vat.

* There... cure. God, who has power to heal, will provide a
remedy.— Vat.

5 Bear .. . words. Give me a few words of explanation. Vat.

VOL. I. Z

854 THE PASTOR OF HERMAS.

who repent. Do you not think," he said, “that it is great
wisdom to repent? for repentance is great wisdom.! For he
who has sinned understands that he acted wickedly in the
sight of the Lord, and remembers the actions he has done,
and he repents, and no longer acts wickedly, but does good
munificently, and humbles and torments his soul because he
has sinned. You see, therefore, that repentance is great
wisdom." And I said to him, “I¢ is for this reason, sir,
that I inquire carefully into all things, especially because I
am a sinner; that I may know what works I should do, that
I may live: for my sins are many and various." And he
said to me, “ You shall live if you keep my commandments,
and walk in them; and whosoever shall hear and keep these
commandments, shall live to God.”

CHAP. III.

And I said to him, “I should like to continue my ques
tions.” * Speak on," said he. And I said, “I heard, sir, some
teachers maintain that there is no other repentance than
that which takes place, when we descended into the water
and received remission of our former sins.” He said to me,
“ That was sound doctrine which you heard ; for that is really
the case. For he who has received remission of his sins
ought not to sin any more, but to live in purity. Since,
however, you inquire diligently into all things, I will point
this also out to you, not as giving occasion for error to those
who are to believe, or have lately believed, in the Lord. For
those who have now believed, and those who are to believe,
have not repentance for their sins; but they have remission
of their previous sins. For to those who have been called
before these days, the Lord has set repentance. For the
Lord, knowing the heart, and foreknowing all things, knew
the weakness of men and the manifold wiles of the devil, that
he would inflict some evil on the servants of God, and would
act wickedly towards them.? The Lord, therefore, being

1 Repentance ... wisdom. For he who repents obtains great intell-

gence. For he feels that he has sinned and acted wickedly.— Vat.
* For... them. Since God knows the thoughts of all hearts and the

THE PASTOR OF HERMAS. $55

merciful, has had mercy on the work of His hand, and has
set repentance for them ; and He has entrusted to me power
over this repentance. And therefore I say to you, that if
any one is tempted by the devil, and sins after that great and
holy calling in which the Lord has called His people to ever-
lasting life, he has opportunity to repent but once. But if
he should sin frequently after this, and then repent, to such
a man his repentance will be of no avail; for with difficulty
will he live"? And I said, “Sir, I feel that life has come
back to me in listening attentively to these commandments ;
for I know that I shall be saved, if in future I sin no more."
And he said, “You will be saved, you and all who keep
these commandments.”

Cuap. 1v.

And again I asked him, saying, “Sir, since you have
been so patient in listening to me, will you show me this
also?” “Speak,” said he. And I said, “If a wife or hus-
band die, and the widower or widow marry, does he or she
commit sin?” * There is no sin in marrying again,” said he;
* but if they remain unmarried, they gain greater honour
and glory with the Lord; but if they marry, they do not sin.
Guard, therefore, your chastity and purity, and you will live
to God. What commandments I now give you, and what I
am to give, keep from henceforth, yea, from the very day
when you were entrusted to me, and I will dwell in your
house. And your former sins will be forgiven, if you keep
my commandments. And all shall be forgiven who keep
these my commandments, and walk in this chastity.”

weakness of men, and the manifold wickedness of the devil which he
practises in plotting against the servants of God, and in malignant
designs against them.— Vat.

1 In... life. These words occur only in Pal.

2 With... live. With difficulty will he live to God.—Vat. and
Pal.

956 THE PASTOR OF HERMAS.

COMMANDMENT FIFTH.
Of sadness of heart, and of patience.
CHAP. I.

* Be patient,” said he, “and of good understanding, and
you will rule over every wicked work, and you will work all
righteousness. For if you be patient, the Holy Spirit that
dwells in you will be pure. He will not be darkened by
any evil spirit, but, dwelling in a broad region, he will
rejoice and be glad; and with the vessel in which he dwells
he will serve God in gladness, having great peace within
himself.? But if any outburst of anger take place, forth-
with the Holy Spirit, who is tender, is straitened, not
having a pure place, and He seeks to depart. For he is
choked by the vile spirit, and cannot attend on the Lord as
he wishes, for anger pollutes him. For the Lord dwells in
long-suffering, but the devil in anger) The two spirits,
then, when dwelling in the same habitation, are at discord
with each other, and are troublesome to that man in whom
they dwell. For if an exceedingly small piece of wormwood
be taken and put into a jar of honey, is not the honey entirely
destroyed, and does not tlie exceedingly small piece of worm-
wood entirely take away the sweetness of the honey, so that
it no longer affords any gratification to its owner, but has
become bitter, and lost its use? But if the wormwood be
not put into the honey, then the honey remains sweet, and is
of use to its owner. You see, then, that patience is sweeter

than honey, and useful to God, and the Lord dwells in it.

1 It will be noticed that space is attributed to the heart or soul, and
that joy and goodness expand the heart, and produce width, while sad-
ness and wickedness contract and straiten.

3 But... himself. But rejoicing he will be expanded, and he will
feast in the vessel in which he dwells, and he will serve the Lord joy-
fully in the midst of great peace.— Vat. He will serve the Lord in great
gladness, having abundance of all things within himself.— Pal.

3 For . . . anger, omitted in Vat.; fuller in Pal.: For the Lord dwells
in calmness and greatness of mind, but anger is the devil's house of
entertainment.

THE PASTOR OF HERMAS. 957

But anger is bitter and useless. Now, if anger be mingled
with patience, the patience is polluted,’ and its prayer is not
then useful to God." “TI should like, sir," said I, “to know
the power of anger, that I may guard myself against it.” And
he said, *If you do not guard yourself against it, you and your
house lose all hope of salvation. Guard yourself, therefore,
against it. For I am with you, and all will depart from it
who repent with their whole heart For I will be with them,
and I will save them all. For all are justified by the most
holy angel?

CHAP. τι.

* Hear now,” said he, * how wicked is the action of anger,
and in what way it overthrows the servants of God by its
action, and turns them from righteousness. But it does not
turn away those who are full of faith, nor does it act on
them, for the power of the Lord is with them. It is the
thoughtless and doubting that it turns away.* For as soon
as it sees such men standing stedfast, it throws itself into
their hearts, and for nothing at all the man or woman becomes
embittered on account of occurrences in their daily life, as for
instance on account of their food, or some superfluous word
that has been uttered, or on account of some friend, or some
gift or debt, or some such senseless affair. For all these things
are foolish and empty and unprofitable to the servants of God.
But patience is great, and mighty, and strong, and calm in the
midst of great enlargement, joyful, rejoicing, free from care,
glorifying God at all times, having no bitterness in her, and

1 Patience is polluted. The mind is distressed.— Vat. ; om. in Pal.

3]...heart. I, the angel (or messenger] of righteousness, am with
you, and all who depart from anger, and repent with their whole heart,
will live to God.— Vat.

3 Are justified. Are received into the number of the just by the most
holy angel (or messenger).— Pal.

* Hear... away. '' Hear now,” said he, '* how great is the wickedness
of anger, and how injurious, and in what way it overthrows the servants
of God. For they who are full of faith receive no harm from it, for the
power of God is with them; for it is the doubters and those destitute
(of faith] that it overturns."— Vat.

858 THE PASTOR OF HERMAS.

abiding continually meek and quiet. Now this patience
dwells with those who have complete faith. But anger is
foolish, and fickle, and senseless. Now, of folly is begotten
bitterness, and of bitterness anger, and of anger frenzy.
This frenzy, the product of so many evils, ends in great
and incurable sin. For when all these spirits dwell in one
vessel in which the Holy Spirit also dwells, the vessel cannot
contain them, but overflows. The tender Spirit, then, not
being accustomed to dwell with the wicked spirit, nor with
hardness, withdraws from such a man, and seeks to dwell
with meekness and peacefulness. Then, when he withdraws
from the man in whom he dwelt, the man is emptied of the
righteous Spirit; and being henceforward filled with evil
spirits, he is in a state of anarchy in every action, being
dragged hither and thither by the evil spirits, and there is
a complete darkness in his mind as to everything good.
This, then, is what happens to all the angry. Wherefore do
you depart from that most wicked spirit anger, and put on
patience, and resist anger and bitterness, and you will be found
in company with the purity which is loved by the Lord.’
Take care, then, that you neglect not by any chance this com-
mandment: for if you obey this commandment, you will be able
to keep all the other commandments which I am to give you.
Be strong, then, in these commandments, and put on power,

993

and let all put on power, as many as wish to walk in them.

COMMANDMENT SIXTH.

How to recognise the two spirits attendant on each man, and
how to distinguish the suggestions of the one from those of
the other.

CHAP. I.

(1 gave you,” he said, “ directions in the first command-
ment to attend to faith, and fear, and self-restraint.” * Even

1 You... Lord. You will be found by God in the company of purity
and chastity.— Vat.

3 And put... them. That you may live to God, and they who keep
these commandments will live to God.— Vat.

THE PASTOR OF HERMAS. $59

so, sir,” said I. And he said, “ Now I wish to show you the
powers of these, that you may know what power each possesses.
For their powers are double, and have relation alike to the
righteous and the unrighteous. Trust you, therefore, the
righteous, but put no trust in the unrighteous. For the path
of righteousness is straight, but that of unrighteousness is
crooked. But walk in the straight and even way, and mind
not the crooked. For the crooked path has no roads, but
has many pathless places and stumbling-blocks in it, and it is
rough and thorny. It is injurious to those who walk therein.
But they who walk in the straight road walk evenly without
stumbling, because it is neither rough nor thorny. You see,
then, that it is better to walk in this road.” “I wish to go
by this road," said I. * You will go by it,” said he; “and
whoever turns to the Lord with all his heart will walk
in it.”

CHAP. Il.

* Hear now,” said he, “in regard to faith. There are two
angels with a man—one of righteousness, and the other of
iniquity.’ And I said to him, “ How, sir, am I to know the
powers of these, for both angels dwell with me?” ‘ Hear,”
said he, “and understand them. The angel of righteousness
is gentle and modest, meek and peaceful. When, therefore,
he ascends into your heart, forthwith’ he talks to you of
righteousness, purity, chastity, contentment, and of every
righteous deed and glorious virtue. When all these ascend
into your heart,’ know that the angel of righteousness is with
you. These are the deeds of the angel of righteousness.
Trust him, then, and his works. Look now at the works of
the angel of iniquity. First, he is wrathful, and bitter, and
foolish, and his works are evil, and ruin the servants of God.
When, then, he ascends into your heart, know him by his
works.” And I said to him, “ How, sir, I shall perceive him,
I do not know.” ** Hear and understand," said he. “ When
anger comes upon you, or harshness, know that he is in
you; and you will know this to be the case also, when you

1 Forthwith . . . heart, omitted in Lips.

μεν

360 THE PASTOR OF HERMAS.

are attacked by a longing after many transactions,’ and the
richest delicacies, and drunken revels, and divers luxuries,
and things improper, and by a hankering after women, and
by overreaching, and pride, and blustering, and by whatever
is like to these. When these ascend into your heart, know
that the angel of iniquity is in you. Now that you know his
works, depart from him, and in no respect trust him, because
his deeds are evil, and unprofitable to the servants of God.
These, then, are the actions of both angels. Understand
them, and trust the angel of righteousness; but depart from
the angel of iniquity, because his instruction is bad in every
deed.? For though a man be most faithful,® and the thought
of this angel ascend into his heart, that man or woman
must sin. -On the other hand, be a man or woman ever 80
bad, yet, if the works of the angel of righteousness ascend
into his or her heart, he or she must do something good.
You see, therefare, that it is good to follow the angel of
righteousness, but to bid farewell‘ to the angel of iniquity.

“This commandment exhibits the deeds of faith, that you
may trust the works of the angel of righteousness, and doing
them you may live to God. But believe that the works of
the angel of iniquity are hard. If you refuse to do them,
you will live to God.”

COMMANDMENT SEVENTH.
On fearing God, and not fearing the devil.

* Fear,” said he, “the Lord, and keep His commandments.’
For if you keep the commandments of God, you will be
powerful in every action, and every one of your actions will be

1 Transactions. I think the writer means, when a longing is felt to
engage with too great devotedness to business and the pursuit of wealth.

3 Trust... deed. Trust the angel of righteousness, because his in-
struction is good. —Vat.

8 Faithful. Most happy. —Vat.

* But to bid farewell. The Vat. ends quite differently from this point :
If, then, you follow him, and trust to his works, you will live to God;
and they who trust to his works will live to God.— Vat.

5 Eccles. xii. 19.

THE PASTOR OF HERMAS. 861

incomparable. For, fearing the Lord, you will do all things
well. 'This is the fear which you ought to have, that you
may be saved. But fear not the devil ; for, fearing the Lord,
you will have dominion over the devil, for there is no power
in him. But he in whom there is no power ought on no
account to be an object of fear; but He in whom there is
glorious power is truly to be feared. For every one that has
power ought to be feared; but he who has not power is
despised by all. Fear, therefore, the deeds of the devil,
since they are wicked. For, fearing the Lord, you will not
do these deeds, but will refrain from them. For fears are
of two kinds: for if you do not wish to do that which is
evil, fear the Lord, and you will not do it; but, again, if
you wish to do that which is good, fear the Lord, and you
will do it. Wherefore the fear of the Lord is strong, and
great, and glorious. Fear, then, the Lord, and you will live
to Him, and as many as fear Him and keep His command-
ments will live to God.” ‘ Why;"! said I, “sir, did you say
in regard to those that keep His commandments, that they
will live to God?” ** Because," says he, “ all creation fears
the Lord, but all creation does not keep His commandments.
They only who fear the Lord and keep His commandments
have life with God ;? but as to those who keep not His com-
mandments, there is no life in them."

COMMANDMENT EIGHTH.

We ought to shun that which is evil, and do that which is
good. '

“T told you," said he, “that the creatures of God are
double, for restraint also is double ; for in some cases restraint
has to be exercised, in others there is no need of restraint.”
* Make known to me, sir," say I, “in what cases restraint
has to be exercised, and in what cases it has not.” “ Restrain
vourself in regard to evil, and do it not; but exercise no
restraint in regard to good, but do it. For if you exercise

1 Why .. . they only who fear the Lord, om. in Vat.
3 God. Lord.— Vat.

862 THE PASTOR OF HERMAS.

restraint in the doing of good, you will commit a great sin ;!
but if you exercise restraint, so as not to do that which is
evil, you are practising great righteousness. Restrain your-
self, therefore, from all iniquity, and do that which is good.”
“What, sir," say I, “are the evil deeds from which we must
restrain ourselves?” — * Hear,” says he: “from adultery and
fornication, from unlawful revelling, from wicked luxury,
from indulgence in many kinds of food and the extravagance
of riches, and from boastfulness, and haughtiness, and in-
solence, and lies, and backbiting, and hypocrisy, from the
remembrance of wrong, and from all slander. These are the
deeds that are most wicked in the life of men. From all
these deeds, therefore, the servant of God must restrain
himself. For he who does not restrain himself from these,
cannot live to God. Listen, then, to the deeds that accom-
pany these.” ‘Are there, sir, said I, “any other evil
deeds?” “There are,” says he; “and many of them, too,
from which the servant of God must restrain himself—theft,
lying, robbery, false witness, overreaching, wicked lust, deceit,
vainglory, boastfulness, and all other vices like to these.” “Do -
you not think that these are really wicked?” “ Exceedingly
wicked in the servants of God. From all of these the ser-
vant of God must restrain himself. Restrain yourself, then,
from all these, that you may live to God, and you will be
enrolled amongst those who restrain themselves in regard to
these matters. These, then, are the things from which you
must restrain yourself.

* But listen,” says he, “to the things in regard to which
you have not to exercise self-restraint, but which you ought
todo. Restrain not yourself in regard to that which is good,
but do it." “ And tell me, sir," say I, “the nature of the
good deeds, that I may walk in them and wait on them, so
that doing them I can be saved.” * Listen," says he, “to
the good deeds which you ought to do, and in regard to
which there is no self-restraint requisite. First of all there
is faith, then fear of the Lord, love, concord, words of right-
eousness, truth, patience. Than these, nothing is better in

1 For... sin, om. in Lips.

THE PASTOR OF HERMAS. 863

the life of men. If any one attend to these, and restrain
himself not from them, blessed is he in his life. Then there
are the following attendant on these: helping widows, look-
ing after orphans and the needy, rescuing the servants of
God from necessities, the being hospitable—for in hospitality
good-doing finds a field—never opposing any one, the being
quiet, having fewer needs than all men, reverencing the aged,
practising righteousness, watching the brotherhood, bearing
insolence, being long-suffering, encouraging those who are
sick in soul, not casting those who have fallen into sin from
the faith, but turning them back and restoring them to peace
of mind, admonishing sinners, not oppressing debtors and the
needy, and if there are any other actions like these. Do
these seem to you good?” says he. ‘ For what, sir,” say I,
‘Sig better than these?” * Walk then in them,” says he,
* and restrain not yourself from them, and you will live to
God.' Keep, therefore, this commandment. If you do good,
and restrain not yourself from it, you will live to God. All
who act thus will lrve to God. And, again, if you refuse to
- do evil, and restrain yourself from it, you will live to God.
And all will live to God who keep these commandments, and
walk in them.”

COMMANDMENT NINTH.

Prayer must be made to God without ceasing, and with
unwavering confidence.

He says to me, “ Put away doubting from you, and do not
hesitate to ask of the Lord, saying to yourself, * How can I
ask of the Lord and receive from Him, seeing I have sinned
so much against Him?’ Do not thus reason with yourself,
but with all your heart turn to the Lord, and ask of Him
without doubting, and you will know the multitude of His
tender mercies; that He will never leave you, but fulfil the
request of your soul. For He is not like men, who remem-

1 From them . . . all who act thus will love to God, om. in Vat., which

ends thus: If you keep all these commandments, you will live to God,
and all who keep these commandments will live to God.

964 THE PASTOR OF HERMAS.

ber evils done against them; but He Himself remembers not
evils, and has compassion on Ilis own creature. Cleanse,
therefore, your heart from all the vanities of this world, and
from the words already mentioned, and ask of the Lord and
you will receive all, and in none of your requests will you be
denied which you make to the Lord without doubting. But
if you doubt in your heart, you will receive none of your
requests. For those who doubt regarding God are double-
souled, and obtain not one of their requests. But those who
are perfect in faith ask everything, trusting in the Lord;
and they obtain, because they ask nothing doubting, and not
being double-souled. For every double-souled man, even if
he repent, will with difficulty be saved.’ Cleanse your heart,
therefore, from all doubt, and put on faith, because it is
strong, and trust God that you will obtain from Him all that
you ask. And if at any time, after you have asked of the
Lord, you are slower in obtaining your request [than you
expected], do not doubt because you have not soon obtained
the request of your soul; for invariably it is on account of
some temptation or some sin of which you are ignorant that
you are slower in obtaining your request. Wherefore do not
cease to make the request of your soul, and you will obtain
it. But if you grow weary and waver in your request, blame
yourself, and not Him who does not give to you. Consider
this doubting state of mind, for it is wicked and senseless,
and turns many away entirely from the faith, even though
they be very strong. For this doubting is the daughter of
the devil, and acts exceedingly wickedly to the servants of
God. Despise, then, doubting, and gain the mastery over it
in everything; clothing yourself with faith, which is strong
and powerful. For faith promises all things, perfects all
things; but doubt having no thorough faith in itself, fails in
every work which it undertakes. You see, then,” says he,
“that faith is from above—from the Lord?—and has great
power; but doubt is an earthly spirit, coming from the devil,
and has no power. Serve, then, that which has power, namely

1 With difficulty be saved. Will with difficulty live to God.— Vat.
2 Lord. God.— Vat.

THE PASTOR OF HERMAS. 865

faith, and keep away from doubt, which has no power, and
you will live to God. And all will live to God whose minds
have been set on these things.”

COMMANDMENT TENTH.
Of grief, and not grieving the Spirit of God which is in us.
Cuap. I. |

* Remove from you,” says he, “grief; for she is the
sister of doubt and anger.” * How, sir," say I, “is she the
sister of these? for anger, doubt, and grief seem to be quite
different from each other.” ‘You are senseless, O man.
Do you not perceive that grief is more wicked than all the
spirits, and most terrible to the servants of God, and more
than all other spirits destroys man and crushes out the Holy
Spirit, and yet, on the other hand, she saves him?” “I am
senseless, sir," say I, “ and do not understand these parables.
For how she can crush out, and on the other hand save, I do
not perceive." * Listen," says he. “Those who have never,
searched for the truth, nor investigated the nature of the
Divinity, but have simply believed, when they devote them-
selves to and become mixed up with business, and wealth,
and heathen friendships, and many other actions of this world,'
do not perceive the parables of Divinity; for their minds are
darkened by these actions, and they are corrupted and become
dried up. Even as beautiful vines, when they are neglected,
are withered up by thorns and divers plants, so men who
have believed, and have afterwards fallen away into many of
those actions above mentioned, go astray in their minds, and
lose all understanding in regard to righteousness; for if they
hear of righteousness, their minds are occupied with their
business,” and they give no heed at all. Those, on the other

1 The Vat. has here ἃ considerable number of sentences, found in the
Greek, the Palatine, and the /Ethiopic, in Commandment Eleventh. In
consequence of this transference, the Eleventh Commandment in the
Vatican differs considerably from the others in the position of the sen-
tences, but otherwise it is substantially the same.

3 And... business. This part is omitted in the Leipsic Codex, and is
supplied from the Latin and thiopic translations.

866 THE PASTOR OF HERMAS.

hand, who have the fear of God, and search after Godhead
and truth, and have their hearts turned to the Lord, quickly
perceive and understand what is said to them, because they
have the fear of the Lord in them. For where the Lord
dwells, there is much understanding. Cleave, then, to the

Lord, and you will understand and perceive all things.

CHAP. It.

* Hear, then," says he, “ foolish man, how grief crushes
out the Holy Spirit, and on the other hand saves. When the
doubting man attempts any deed, and fails in it on account
of his doubt, this grief enters into the man, and grieves the
Holy Spirit, and crushes him out. Then, on the other hand,
when anger attaches itself to a man in regard to any matter,
and he is embittered, then grief enters into the heart of the
man who was irritated, and he is grieved at the deed which
he did, and repents that he has wrought a wicked deed.
This grief, then, appears to be accompanied by salvation,
because the man, after having done a wicked deed, repented.’
Both actions grieve the Spirit: doubt, because it did not
accomplish its object ; and anger grieves the Spirit, because it
did what was wicked. Both these are grievous to the Holy
Spirit—doubt and anger. Wherefore remove grief from
you, and crush not the Holy Spirit which dwells in yon, lest
he entreat God? against you, and he withdraw from you. For
the Spirit of God which has been granted to us to dwell in
this body does not endure grief nor straitness. Wherefore
put on cheerfulness, which always is agreeable and acceptable
to God, and rejoice in it. For every cheerful man does
what is good, and minds what is good, and despises grief;
but the sorrowful man always acts wickedly. First, he act:
wickedly because he grieves the Holy Spirit, which was given
to man a cheerful Spirit. Secondly, Grieving the Holy Spirit,
he works iniquity, neither entreating the Lord nor confes*

1 This . . . repented, omitted in Vat.
3 God. The Lord.— Vat., Eth.

8 God. The Lord.— Vat.

* Grief. Injustice.-— Vat.

THE PASTOR OF HERMAS. 867

ing! to Him. For the entreaty of the sorrowful man has no
power to ascend to the altar of God." * Why,” say I, “ does
not the entreaty of the grieved man ascend to the altar?”
* Because,” says he, “ grief sits in his heart. Grief, then,
mingled with his entreaty, does not permit the entreaty to
ascend pure to the altar of God. For as vinegar and wine,
when mixed in the same vessel, do not give the same pleasure
[as wine alone gives], so grief mixed with the Holy Spirit
does not produce the same entreaty [as would be produced by
the Holy Spirit alone]. Cleanse yourself from this wicked
grief, and you will live to God; and all will live to God who
drive away grief from them, and put on all cheerfulness.”

COMMANDMENT ELEVENTH.

The Spirit and prophets to be tried by their works; also of the
two kinds oj spirit.

He pointed out to me some men sitting on a seat, and one
man sitting on a chair. And he says to me, “ Do you see the
persons sitting on the seat?" Ido, sir," said I. * These,”
says he, “are the faithful, and he who sits on the chair is
a false prophet, ruining the minds of the servants of God.?
It is the doubters, not the faithful, that he ruins. "These
doubters then go to him as to a soothsayer, and inquire of
him what will happen to them ; and he, the false prophet, not
having the power of a divine spirit in him, answers them
according to their inquiries, and according to their wicked
desires, and fills their souls with expectations, according to
their own wishes. For being himself empty, he gives empty
answers to empty inquirers; for every answer is made to
the emptiness of man. Some true words he does occasionally
utter; for the devil fills him with his own spirit, in the hope

1 ἐξομολογούμενος One would expect here to mean “ giving thanks,"
ἃ meaning which it has in the New Testament; but as ξξοροολογῦρεαιε
means to ‘ confess" throughout the Pastor of Hermas, it is likely that it
means ** confessing” here also.

315... God. He who sits in the chair is a terrestrial spirit.— Vat.
And then follows the dislocation of sentences noticed above.

368 THE PASTOR OF HERMAS.

that he may be able to overcome some of the righteous, À:
many, then, as are strong in the faith of the Lord, and are
clothed with truth, have no connection with such spirits, but
keep away from them ; but as many as are of doubtful minds
and frequently repent, betake themselves to soothsaying, even
as the heathen, and bring greater sin upon themselves by
their idolatry. For he who inquires of a false prophet in
regard to any action is an idolater, and devoid of the truth,
and foolish. For no spirit given by God requires to be
asked; but such a spirit having the power of Divinity
speaks all things of itself, for it proceeds from above from
the power of the Divine Spirit. But the spirit which is
asked and speaks according to the desires of men is earthly,
light, and powerless, and it is altogether silent if it is not
questioned.” How then, sir,” say I, “will a man know
which of them is the prophet, and which the false prophet?”
«I will tell you," says he, “about both the prophets, and
then you can test the true and the false prophet according to
my directions. Test the man who has the Divine Spirit by his:
life. First, he who has the Divine Spirit proceeding from
above is meek, and peaceable, and humble, and refrains from
all iniquity and the vain desire of this world, and contents
himself with fewer wants than those of other men, and when
asked he makes no reply; nor does he speak privately, nor
when man wishes the spirit to speak does the Holy Spint
speak, but it speaks only when God wishes it to speak.
When, then, a man having the Divine Spirit comes into an
assembly of righteous men who have faith in the Divine
Spirit, and this assembly of men offers up prayer to God, thea
the angel of the prophetic Spirit who is destined for him,
fills the man; and the man being filled with the Holy Spint,
speaks to the multitude as the Lord wishes. Thus, then, will

1 The spirit of all men is earthly, etc. This passage, down to “it is not
possible that the prophet of God should do this,” is found in the Vat
and other Mss. of the common translation, with the exception of the
Lambeth, in Commandment Twelfth.

3 Angel of the prophetic Spirit. The holy messenger (angel) of Divinity.
'at.

THE PASTOR OF HERMAS. $69

the Spirit of Divinity become manifest. Whatever power
therefore comes from the Spirit of Divinity belongs to the
Lord. Hear, then," says he, ** in regard to the spirit which
isearthly, and empty, and powerless, and foolish. First, the
man who seems to have the Spirit exalts himself, and wishes
to have the first seat, and is bold, and impudent, and talkative,
and lives in the midst of many luxuries and many other
delusions, and takes rewards for his prophecy; and if he
does not receive rewards, he does not prophesy. Can, then,
the Divine Spirit take rewards and prophesy? It is not pos-
sible that the prophet of God should do this, but prophets of
this character are possessed by an earthly spirit. Then it never
approaches an assembly of righteous men, but shuns them.
And it associates with doubters and the vain, and prophesies
to them in a corner, and deceives them, speaking to them,
according to their desires, mere empty words: for they are
empty to whom it gives its answers. For the empty vessel,
when placed along with the empty, is not crushed, but they
correspond to each other. When, therefore, it comes into an
assembly of righteous men who have a spirit of divinity, and
they offer up prayer, that man is made empty, and the earthly
spirit flees from him through fear, and that man is made
dumb, and is entirely crushed, being unable to speak. For if
you pack closely a storehouse with wine or oil, and put an
empty jar in the midst of the vessels of wine or oil, you will
find that jar empty as when you placed it, if you should wish
to clear the storehouse. So also the empty prophets, when
they come to the spirits of the righteous, are found [on
leaving] to be such as they were when they came. This, then,
is the mode of life of both prophets. Try by his deeds and
his life the man who says that he is inspired. But as for you,
trust the Spirit which comes from God, and has power; but
the spirit which is earthly and empty trust not at all, for
there is no power in it: it comes from the devil. Hear,
then, the parable which I am to tell you. Take a stone, and
throw it to the sky, and see if you can touch it. Or again,
take a squirt of water and squirt into the sky, and see if you
can penetrate the sky.” “ How, sir,” say I, “can these things
VOL. L $4

870 THE PASTOR OF HERMAS.

take place? for both of them are impossible." ‘As these
things,” says he, “are impossible, so also are the earthly
spirits powerless and pithless. But look, on the other hand,
at the power which comes from above. Hail is of the size of
a very small grain, yet when it falls on a man's head how
much annoyance it gives him! Or, again, take the drop
which falls from a pitcher to the ground, and yet it hollows
a stone, You see, then, that the smallest things coming from
above have great power when they fall upon the earth!
Thus also is the Divine Spirit, which comes from above,
powerful. ‘Trust, then, that Spirit, but have nothing to do
with the other."

COMMANDMENT TWELFTH.

On the twofold desire. The commandments of God can be
kept, and believers ought not to fear the devil.

CHAP. I.

He says to me, * Put away from you all wicked desire,
and clothe yourself with good and chaste desire; for clothed
with this desire you will hate wicked desire, and will rein
yourself in even as you wish. For wicked desire is wild, and
is with difficulty tamed. For it is terrible, and consumes
men exceedingly by its wildness. Especially is the servant of
God terribly consumed by it, if he falls into it and is devoid
of understanding. Moreover, it consumes all such as have
not on them the garment of good desire, but are entangled
and mixed up with this world. These it delivers up to death.”
* What then, sir,” say I, “are the deeds of wicked desire which
deliver men over to death? Make them known to me, and I
will refrain from them.” “ Listen, then, to the works in which
evil desire slays the servants of God.

CHAP. II.

* Foremost of all is the desire after anotler’s wife or

1 Earth. After this the Vatican reads: Join yourself, therefore, to
that which has power, and withdraw from that one which is empty.

THE PASTOR OF HERMAS. 97r

husband, and after extravagance, and many useless dainties
and drinks, and many other foolish luxuries; for all luxury
is foolish and empty in the servants of God. These, then,
are the evil desires which slay the servants of God. For this
evil desire is the daughter of the devil. You must refrain
from evil desires, that by refraining ye may live to God.’
But as many as are mastered by them, and do not resist them,
vill perish at last, for these desires are fatal. Put you on,
then, the desire of righteousness; and arming yourself with
the fear of the Lord, resist them. For the fear of the Lord
dwells in good desire. But if evil desire see you armed
with the fear of God,’ and resisting it, it will flee far from
you, and it will no longer appear to you, for it fears your
armour. Go, then, garlanded with the crown which yon have
gained for victory over it, to the desire of righteousness,
and, delivering up to it the prize which you have received,
serve it even as it wishes? If you serve good desire, and be
subject to it, you will gain the mastery over evil desire, and
make it subject to you even as you wish.” *

Cuap. in.

“T should like to know,” say I, “in what way I ought to
serve good desire.” “Hear,” says he: “ You will practise
righteousness and virtue, truth and the fear of the Lord,
faith and meekness, and whatsoever excellences are like to
these. Practising these, you will be a well-pleasing servant
of God, and you will live to Him; and every one who shall
serve good desire, shall live to God.”

He concluded the twelve commandments, and said to me,

1 For... God. This desire, therefore, is wicked and destructive,
bringing death on the servants of God. Whoever, therefore, shall
abstain from evil desire, shall live to God.— Vat.

3 God. The Lord.— Vat.

? Go... wishes, And you will obtain the victory, and will be
crowned on account of it, and you will arrive at good desire, and you
will deliver up the victory which you have obtained to God, and you will
serve Him by acting even as you yourself wish to act.— Vat.

“Chapters third, fourth, and part of fifth, are omitted in the
Palatine,

872 THE PASTOR OF HERMAS.

* You have now these commandments. Walk in them, and
exhort your hearers that their repentance may be pure during
the remainder of their life. Fulfil carefully this ministry
which I now entrust to you, and you will accomplish much.
For you will find favour among those who are to repent, and
they will give heed to your words ; for I will be with you, and
will compel them to obey you." I say to him, “Sir, these
commandments are great, and good, and glorious, and fitted
to gladden the heart of the man who can perform them. But
I do not know if these commandments can be kept by man,
because they are exceeding hard." He answered and said to
me, “If you lay it down as certain that they can be kept,
. then you will easily keep them, and they will not be hard.
But if you come to imagine that they cannot be kept by man,
then you will not keep them. Now I say to you, If you do
not keep them, but neglect them, you will not be saved, nor
your children, nor your house, since you have already deter-
mined for yourself that these commandments cannot be kept
by man."

CHAP. IV.

These things he said to me in tones of the deepest anger,
so that I was confounded and exceedingly afraid of him, for
his figure was altered so that ἃ man could not endure his
anger. But seeing me altogether agitated and confused, he
began to speak to me in more gentle tones; and he said:
“QO fool, senseless and doubting, do you not perceive how
great is the glory of God, and how strong and marvellous,
in that He created the world for the sake of man, and
subjected all creation to him, and gave him power to rule
over everything under heaven? If, then, man is lord of
the creatures of God, and rules over all, is he not able
to be lord also of these commandments? For,” says he,
* the man who has the Lord in his heart can also be lord
of all, and of every one of these commandments. But to those
who have the Lord only on their lips? but their hearts

1 Jf... kept, omitted in Vat.
5. Isa. xxix. 13; Matt. xv. 8.

THE PASTOR OF HERMAS. 878

hurdened,' and who are far from the Lord, the command-
ments are hard and difficult. Put, therefore, ye who are
empty and fickle in your faith, the Lord in your heart, and
ye will know that there is nothing easier, or sweeter, or more
manageable, than these commandments. Return, ye who walk
in the commandments of the devil, in hard, and bitter, and
wild licentiousness, and fear not the devil; for there is no
power in him against you, for I will be with you, the angel
of repentance, who am lord over him. The devil has fear
only, but his fear has no strength. Fear him not, then, and
he will flee from you.”

CHAP. V.

I say to him, “Sir, listen to me for a moment.” * Say
what you wish," says he. “ Man, sir,” say I, “ is eager to
keep the commandments of God, and there is no one who
does not ask of the Lord that strength may be given him for
these commandments, and that he may be subject to them;
but the devil is hard, and holds sway over them.” * He can-
not,” says he, “ hold sway over the servants of-God, who with all
their heart place their hopes in Him. The devil can wrestle
against these, overthrow them he cannot. If, then, ye resist
him, he will be conquered, and flee in disgrace from you.
As many, therefore," says he, as are empty, fear the devil,
as possessing power. When a man has filled very suitable
jars with good wine, and a few among those jars are left
empty,’ then he comes to the jars, and does not look at the
full jars, for he knows that they are full; but he looks at the
empty, being afraid lest they have become sour. For empty
jars quickly become sour, and the goodness of the wine is
gone. So also the devil goes to all the servants of God to
try them. As many, then, as are full in the faith, resist him
strongly, and he withdraws from them, having no way by
which he might’ enter them. He goes, then, to the empty,
and finding a way of entrance into them, he produces in them

' whatever he wishes, and they become his servants.
4 John xii. 40; 2 Cor. iii. 14.
3 Empty. Half full.— Vat. i

874 | THE PASTOR OF HERMAS.

CHAP. VI.

“ But I, the angel of repentance, say to you, Fear not
the devil; for I was sent," says he, * to be with you who
repent with all your heart, and to make you strong in faith.
Trust God,' then, ye who on account of your sins have de-
spaired of life, and who add to your sins and weigh down your
life; for if ye return to the Lord with all your heart, and
practise righteousness the rest of your days? and serve Him
according to His will, He will heal your former sins, and you
will have power to hold sway over the works of the devil.
But as to the threats of the devil, fear them not at all, for he
is powerless as the sinews of a dead man. Give ear to me,
then, and fear Him who has all power, both to save and
destroy,’ and keep His commandments, and ye will live to
God.” Isay to him, “Sir, I am now made strong in all the
ordinances of the Lord, because you are with me; and I
know that you will crush all the power of the devil, and we
shall have rule over him, and shall prevail against all his
works. And I hope, sir, to be able to keep all these com-
mandments* which you have enjoined upon me, the Lord
strengthening me.” * You will keep them,” says he, “ if your
heart be pure towards the Lord ; and all will keep them who
cleanse their hearts from the vain desires of this world, and
they will live to God."

1 Trust God. Believe ye, then, who on account of your sins have for-
gotten God.— Vat.

3 Practise . . . days, omitted in Vat.

8 Matt. x. 28; Luke xii. 5.

* Rule over . . . commandments. But we shall conquer bim completely,
if we can keep these commandments.— Vat.

BOOK THIRD.—SIMILITUDES.

SIMILITUDES WHICH HE SPAKE WITH ΜῈ.

SIMILITUDE FIRST.

As in this world we have no abiding city, we ought to seek one
to come.

ME says to me, “You know that you who are the
| servants of God dwell in a strange land; for your
city is far away from this one. If, then," he
continues, “ you know your city in which you
are to dwell, why do ye here provide lands, and make ex-
pensive preparations, and accumulate dwellings and useless
buildings? He who makes such preparations for this city
cannot return again to his own. Oh foolish, and unstable,
and miserable man! Dost thou not understand that all
these things belong to another, and are under the power of
another? for the lord of this city will say, ‘I do not wish
thee to dwell in my city; but depart from this city, because
thou obeyest not my laws. Thou, therefore, although hav-
ing fields and houses, and many other things, when cast out
by him, what wilt thou do with thy land, and house, and
other possessions which thou hast gathered to thyself? For
the lord of this country justly says to thee, * Either obey
my laws or depart from my dominion.’ What, then, dost
thou intend to do, having a law in thine own city, on account
of thy lands, and the rest of thy possessions ?! Thou shalt

! This sentence may be also rendered thus, giving ἕνεκεν the meaning
of **as regards,” "respecting "—a usual enough signification: ‘* What
then do you intend to do, 88 you bave a law in your own city regard-
ing your lands and the rest of your possessions?” The Vatican
punctuates the passage so that it runs as follows: ** What then will you

875

976 THE PASTOR OF HERMAS.

altogether deny thy law, and walk according to the law of
this city. See lest it be to thy hurt to deny thy law;! forif
thou shalt desire to return to thy city, thou wilt not be re
ceived, because thou hast denied the law of thy city, but wilt
be excluded from it. Have a care, therefore: as one living
in a foreign land, make no further preparations for thyself
than such merely as may be sufficient ; and be ready, when
the master of this city shall come to cast thee out for
disobeying his law, to leave his city, and to depart to thine
own, and to obey thine own law without being e to
annoyance, but in great joy. Have a care, then, ye who
serve the Lord, and have Him in your heart, that ye work
the works of God, remembering His commandments and
promises which He promised, and believe that He will bring
them to pass if His commandments be observed. Instead
of lands, therefore, buy afflicted souls, according as each one
is able, and visit? widows and orphans, and do not overlook
them; and spend your wealth and all your preparations,
which ye received from the Lord, upon such lands and houses
For to this end did the Master make you rich, that you might
perform these services unto Him; and it is much better to
purchase such lands, and possessions, and houses, as you
will find in your own city, when you come to reside in it.
This is a noble and sacred expenditure, attended neither with
sorrow nor fear, but with joy. Do not practise the exper
diture of the heathen,? for it is injurious to you who are the
servants of God; but practise an expenditure of your ow,
in which ye can rejoice; and do not corrupt nor touch what

do, who have a law in your own city? Will you, on account of yor
land, or any other of your preparations, be able to deny your law?”
The Vatican also omits several clauses that are in the Greek, down Ὁ
‘ for if thou shalt deny, and shalt desire to return,” etc.

1 See . . . law, omitted in Lips.

? The Vatican has: *' Acquit widows, and do justice to orphans."

5 The Vatican renders, ** Do not covet, therefore, the riches of th
heathen."

4 The Vatican, rendering σαραχαιράσσετε, adulterare, proceeds ai
the reference were to adultery. ‘Neither touch another man's wit
nor lust after her, but desire. your own work, and you will be saved."

THE PASTOR ΟΥ̓ HERMAS. 977

is another's, nor covet it, for it is an evil thing to covet the
goods of other men; but work thine own work, and thou wilt
be saved.”

SIMILIFUDE SECOND.
As the vine is supported by the elm, 80 is the rich man helped
by the prayer of the poor.
As I was walking in the field, and observing an elm and

vine, and determining in my own mind respecting them and
their fruits, the Shepherd appears to me, and says, “ What is

it that you are thinking about the elm and vine?” “TI am
considering,” I reply, “ that they become each other exceed-
ingly well? — * These two trees,” he continues, “ are intended

as an example for the servants of God.” “TI would like to
know,” said I, “the example which these trees, you say, are
intended to teach.” “Do you see,” he says, “the elm and
the vine?" “T see them, sir,” I replied. “This vine,” he
continued, “ produces fruit, and the elm is an unfruitful tree ;
but unless the vine be trained upon the elm, it cannot bear
much fruit when extended at length upon the ground ;' and
the fruit which it does bear is rotten, because the plant is not
suspended upon the elm. When, therefore, the vine is cast
upon the elm, it yields fruit both from itself and from the elm.
You see, moreover, that the elm also produces much fruit, not
less than the vine, but even more; because,"? he continued,
“the vine, when suspended upon the elm, yields much fruit,
and good; but when thrown upon the ground, what it pro-
duces is small and rotten. This similitude, therefore, is for
the servants of God—for the poor man and for the rich.”
“How so, sir?” said I; “explain the matter tome.” * Listen,”
he said: “The rich man bas much wealth, but is poor in
matters relating to the Lord, because he is distracted about

1 The Vatican reads : ‘‘ Unless this vine be attached to the elm, and rest
upon it, it cannot bear much fruit. For, lying upon the ground, it pro-
duces bad fruit, because it is not suspended upon the elm.”

* The Vatican here makes Hermas interrupt the Shepherd, and ask,
“* How greater than the vine?”

878 THE PASTOR OF HERMAS.

his riches; and he offers very few confessions and inter-
cessions to the Lord, and those which he does offer are small
and weak, and have no power above. But when the rich
man refreshes! the poor, and assists him in his necessities,
believing that what he does to the poor man will be able
to find its reward with God—because the poor man is rich
in intercession and confession, and his intercession has great
power with God—then the rich man helps the poor in all
things without hesitation; and the poor man, being helped
by the rich, intercedes for him, giving thanks to God for
him who bestows gifts upon him. And he still continues
to interest himself zealously for the poor man, that his wants
may be constantly supplied. For he knows that the inter-
cession of the poor man is acceptable and influential with
God. Both, accordingly, accomplish their work. The poor
man makes intercession; a work in which he is rich, which
he received from the Lord, and with which he recompenses
the master who helps him. And the rich man, in like man-
ner, unhesitatingly bestows upon the poor man the riches
which he received from the Lord. And this is a great work,
and acceptable before God, because he understands the object
of his wealth, and has given to the poor of the gifts of the
Lord, and rightly discharged his service to Him. Among
men, however, the elm appears not to produce fruit, and they

1 The translation of the text is based on the Palatine. Lips. reads:
" When the rich man filla out upon the poor.” Hilgenfeld amends
this: ‘‘ When the rich man recovers breath upon the poor." Neither
gives sense. The Ethiopic has: ** But if the rich man lean on the poor;"
and the Greek οὗ Hilgenfeld might mean: ** When the rich man recovers
his breath by leaning on the poor." The Vatican is quite different:
‘‘ When, therefore, the rich man helps the poor in those things which he
needs, the poor man prays to the Lord for the rich man, and God bestows
all blessings upon the rich man, because the poor man is rich in prayer,
and his prayer has great merit with God. Then the rich man accord-
ingly assists the poor man’s things, because he feels that he is fully heard
(exaudiri) by the Lord; and the more willingly and unhesitatingly dos
he give him every help, and takes care that he wants for nothing. The
poor man gives thanks to God for the rich man, because they do their
duty in respect to the Lord (a Domino)."

THE PASTOR OF HERMAS. 879

do not know nor understand that if ἃ drought come, the elm,
which contains water, nourishes the vine ; and the vine, hav-
ing an unfailing supply of water, yields double fruit both for
itself and for the. elm. So also poor men interceding with
the Lord on behalf of the rich, increase their riches; and the
rich, again, aiding the poor in their necessities, satisfy their
souls. Both, therefore, are partners in the righteous work.
He who does these things shall not be deserted by God, but
shall be enrolled in the books of the living. Blessed are they
who have riches, and who understand that they are from the
Lord. [For they who are of that mind will be able to do
some good.’ ] "

SIMILITUDE THIRD.

As in winter green trees cannot be distinguished from withered,
so in this world neither can the just from the unjust.

He showed me many trees having no leaves, but withered,
as it seemed to me; for all were alike. And he said to me,
“Do you see those trees?” “TI see, sir,’ I replied, *that
all are alike, and withered." He answered me, and said,
‘These trees which you see are those who dwell in this
world. “ Why, then, sir,” I said, “are they withered, as it
were, and alike?"? “Because,” he said, “neither are the
righteous manifest in this life, nor sinners, but they are alike ;
for this life is a winter to the righteous, and they do not
manifest themselves, because they dwell with sinners: for as
in winter trees that have cast their leaves are alike, and it is
not seen which are dead and which are living, so in this
world neither do the righteous show themselves, nor sinners,
but all are alike one to another."

1 The sentence in brackets is not in Lips. It is taken from Pal.
2 The Vatican renders this thus: ‘‘ Why do they resemble those that
are, a8 it were, withered ?"

$80 THE PASTOR OF HERMAS.

SIMILITUDE FOURTH.

As in summer living trees are distinguished from withered by
fruit and. living leaves, so in the world to come the jus
differ from the unjust in happiness.

He showed me again many trees, some budding, and others
withered. And he said to me, * Do you see these trees?”
« [ see, sir," I replied, “some putting forth buds, and others
withered.” ‘ Those,” he said, “which are budding are the
righteous who areto live in the world to come ; for the coming
world is the summer! of the righteous, but the winter of sin-
ners. When, therefore, the mercy of the Lord shines forth,
then shall they be made manifest who are the servants of
God, and all men shall be made manifest. For as in summer
the fruits of each individual tree appear, and it is ascertained
of what sort they are, so also the fruits of the righteous shall
be manifest, and all who have been fruitful in that world shall
be made known. But the heathen and sinners, like the
withered trees which you saw, will be found to be those who
have been withered and unfruitful in that world, and shall
be burnt as wood, and [so] made manifest, because their
actions were evil during their lives. For the sinners shall
be consumed because they sinned and did not repent, and
the heathen shall be burned because they knew not Him who
created them. Do you therefore bear fruit, that in that
summer your fruit may be known. And refrain from muc
business, and you will never sin: for they who are occupied
with much business commit also many sins, being distracted
about their affairs, and not at all serving their Lord. How,
then,” he continued, “can such a one ask and obtain any
thing from the Lord, if he serve Him not? They who serre
Him shall obtain their requests, but they who serve Him τοί
shall receive nothing. And in the performance even of §
single action ἃ man can serve the Lord ; for his mind vil

! Summer. Throne.— Lips. ]
3 The Vatican has, '* And all the merry and joyful shall be restored i$
that age."

— illa...

THE PASTOR OF HERMAS. 881

not be perverted from the Lord, but he will serve Him, hav-
ing a puremind. If, therefore, you do these things, you shall
be able to bear fruit for the life to come. And every one
who will do these things shall bear fruit.”

SIMILITUDE FIFTH.
Of true fasting and its reward : also of purity of body.
Cuar. 1.

While fasting and sitting on a certain mountain, and
giving thanks to the Lord for all His dealings with me, I
see the Shepherd sitting down beside me, and saying, “ Why
have you come hither [so] early in the morning?” “Because,
sir,” I answered, “I have a station.” * What is a station?”
he asked. “I am fasting, sir,” I replied. “What is this
fasting,” he continued, * which you are observing?” “As
T have been accustomed, sir,” I reply, “so I fast.” “You
do not know,” he says, “how to fast unto the Lord: this
useless fasting which you observe to Him is of no value.” -
“Why, sir,” I answered, “do you say this?” “I say to
you,” he continued, “that the fasting which you think you
observe is not a fasting. But I will teach you what is a full
and acceptable fasting to the Lord. Listen,” he continued :
** God does not desire such an empty fasting. For fasting to
God in this way you will do nothing for a righteous life;
but offer to God a fasting of the following kind: Do no
evil in your life, and serve the Lord with a pure heart: keep
His commandments, walking in His precepts, and let no evil
desire arise in your heart; and believe in God. If you do
these things, and fear Him, and abstain from every evil thing,
you will live unto God; and if you do these things, you will
keep a great fast, and one acceptable before God.

CnaP. τι.

** Henr the similitude which I am about to narrate to you
relative to fasting. A certain man had a field and many
slaves, and he planted a certain part of the field with a vine-

982 THE PASTOR OF HERMAS.

yard, and selecting a faithful and beloved and much valued
slave, lie called him to him, and said, *Take this vineyard which
I have planted, and stake? it until I come, and do nothing else
to the vineyard ; and attend to this order of mine, and you
shall receive your freedom from me.’ And the master of the
slave departed to a foreign country. And when he was gone,
the slave took and staked the vineyard; and when he had
finished the staking of the vines, he saw that the vineyard was
fullof weeds. Hethen reflected, saying, *I have kept this order
of my master : I will dig up the rest of this vineyard, and it
will be more beautiful when dug up ; and being free of weeds,
it will yield more fruit, not being choked by them.’ He took,
therefore, and dug up the vineyard, and rooted out all the
weeds that were in it. And that vineyard became very beau-
tiful and fruitful, having no weeds to choke it. And after
a certain time the master of the slave and of the field re-
turned, and entered into the vineyard. And seeing that the
vines were suitably supported on stakes, and the ground,
moreover, dug up, and all the weeds rooted out, and the
vines fruitful, he was greatly pleased with the work of his
slave. And calling his beloved son who was his heir, and
his friends who were his councillors, he told them what orders
he had given his slave, and what he had found performed.
And they rejoiced along with the slave at the testimony which
his master bore to him. And he said to them, ‘I promised
this slave freedom if he obeyed the command which I gave
him, and he has kept my command, and done besides a good
work to the vineyard, and has pleased me exceedingly. In
return, therefore, for the work which he has done, I wish
to make him co-heir with my son, because, having good
thoughts, he did not neglect them, but carried them out.’
With this resolution of the master his son and friends were
well pleased, viz. that the slave should be co-heir with the
son. After a few days the master made a feast? and sent
to his slave many dishes from his table. And the slave re-
1 The Vatican adds, ‘‘ for his successors.”

3 i.e. attach the vines to stakes.
8 The Vatican adds, ** Having called together his friends.”

THE PASTOR OF HERMAS. 888

ceiving the dishes that were sent him from his master, took
of them what was sufficient for himself, and distributed the
rest among his fellow-slaves. And his fellow-slaves rejoiced
to receive the dishes, and began to pray for him, that he
might find still greater favour with his master for having so
treated them. His master heard all these things that were
done, and was again greatly pleased with his conduct. And
the master again calling together his friends and his son,
reported to them the slave's proceeding with regard to the
dishes which he had sent him. And they were still more
satisfied that the slave should become co-heir with his son."

Cuap. 111.

I said to him, “Sir, I do not see the meaning of these
similitudes, nor am I able to comprehend them, unless you
explain them to me.” “TI will explain them all to you,” he
said, “and whatever I shall mention in the course of our con-
versations I will show you. [Keep the commandments of the
Lord, and you will be approved, and inscribed amongst the
number of those who observe His commands.] And if you
do any good beyond what is commanded by God, you will
gain for yourself more abundant glory, and will be more
honoured by God than you would otherwise be. If, there-
fore, in keeping the commandments of God, you do, in addi-
tion, these services, you will have joy if you observe them
according to my command.” I said to him, “ Sir, whatsoever
you enjoin upon me I will observe, for I know that you are
with me.” «I will be with you,” he replied, “ because you
have such a desire for doing good; and I will be with all
those,” he added, “who have such a desire. This fasting,”
he continued, “is very good, provided the commandments
of the Lord be observed. "Thus, then, shall you observe the
fasting which you intend to keep. First of all,’ be on your

1 Pseudo-Athanasius gives this paragraph as follows: “First of all
be on your guard to fast from every evil word and evil report, and
purify your heart from every defilement and revenge, and base covetous-
ness. And on the day on which you fast, be content with bread, and
herbs, and water, giving thanks to God. And having calculated the

$84 THE PASTOR OF HERMAS.

guard against every evil word, and every evil desire, and
purify your heart from all the vanities of this world. If you
guard against these things, your fasting will be perfect. And
you will do also as follows. Having fulfilled what is written,
in the day on which you fast you will taste nothing but bread
and water ; and having reckoned up the price of the dishes of
that day which you intended to have eaten, you will give it
to ἃ widow, or an orphan, or to some person in want, and thus
you will exhibit humility of mind, so that he who has received
benefit from your humility may fill his own soul, and pray
for you to the Lord. If you observe fasting, as I have com-
manded you, your sacrifice will be acceptable to God, and this
fasting will be written down; and the service thus performed is
noble, and sacred, and acceptable to the Lord. "These things,
therefore, shall you thus observe with your children, and all
your house, and in observing them you will be blessed ; and
as many as hear these words and observe them shall be blessed;
and whatsoever they ask of the Lord they shall receive."

CHAP. IV.

I prayed him much that he would explain to me the simili-
tude of the field, and of the master of the vineyard, and of
the slave who staked the vineyard, and of the stakes, and of
the weeds that were plucked out of the vineyard, and of the
son, and of the friends who were fellow-councillors, for I
knew that all these things were ἃ kind of parable. And he
answered me, and said, *You are exceedingly persistent! with
your questions. You ought not," he continued, * to ask any
questions at all; for if it is needful to explain anything, it will
be made known to you." I said to him, “ Sir, whatsoever you
show me, and do not explain, I shall have seen to no purpose,
amount of the cost of the meal which you intended to have eaten on
that day, give it toa widow, or an orphan, or to some one in want, 80
that, having clearly filled his own soul, he shall pray to the Lord on
your behalf. If you therefore perform your fasting as I enjoined you,
your sacrifice will be acceptable before the Lord, and inscribed in the
heavens in the day of the requital of the good things that have been

_ prepared for the righteous."
| 1 Literally, '* self-willed " (αὐθάδηρ).

THE PASTOR OF HERMAS. 885

not understanding its meaning. In like manner, also, if you
speak parables to me, and do not unfold them, I shall have
heard your words in vain.” And he answered me again,
saying, “ Every one who is the servant of God, and has his
Lord in his heart, asks of Him understanding, and receives
it, and opens up every parable; and the words of the Lord
become known to him which are spoken in parables. But those
who are weak and slothful in prayer, hesitate to ask anything
from the Lord; but the Lord is full of compassion, and gives
without fail to all who ask Him. But you, having been .
strengthened by the holy Angel, and having obtained from
Him such intercession, and not being slothful, why do not
you ask of the Lord understanding, and receive it from Him?”
I said to him, “ Sir, having you with me, I am necessitated
to ask questions of you, for you show me all things, and
converse with me; but if I were to see or hear these things
without you, I would then ask the Lord to explain them.”

Onar. v.

41 said to you a little ago,” he answered, “that you were
cunning and obstinate in asking explanations of the parables;
but since you are so persistent, I shall unfold to you the
meaning of the similitudes of the field, and of all the others
that follow, that you may make them known to every one.
Hear now,” he said, * and understand them. The field is this
world; and the Lord of the field is He who created, and
perfected, and strengthened all things; [and the son is the
Holy Spirit;'] and the slave is the Son of God; and the
vines are this people, whom He Himself planted; and the
stakes are the holy angels of the Lord, who keep His people
together; and the weeds that were plucked out of the vine-
yard are the iniquities of God's servants; and the dishes
which He sent Him from His table are the commandments
which He gave His people through His Son; and the
friends and fellow-councillors are the holy angels who were
first created ; and the Master's absence from home is the

1 This clause occurs only in the Vatican. It does not occur in Lips.,
Pal., or in the Eth.

VOL. I. 2B

886 THE PASTOR OF HERMAS.

time that remains until His appearing.” I said to him, “ Sir,
all these are great, and marvellous, and glorious things.
Could I, therefore," I continued, “understand them? No,
nor could any other man, even if exceedingly wise. More-
over," I added, “explain to me what I am about to ask you.”
« Say what you wish," he replied. * Why, sir," I asked, “is
the Son of God in the parable in the form of a slave?”

CHAP. VI.

* Hear," he answered : *the Son of God is not in the form
of ἃ slave, but in great power and might." “How so, sir?”
I said; “I do not understand." * Because,” he answered,
* God planted the vineyard, that is to say, He created the
people, and gave them to His Son; and the Son appointed
His angels over them to keep them; and He Himself purged
away their sins, having suffered many trials and undergone
many labours, for no one is able to dig without labour and
toil. He Himself, then, having purged away the sins of the
people, showed them the paths of life by giving them the law
which He received from His Father. [You see,” he said,
“that He is the Lord of the people, having received all
authority from His Father.'] And why the Lord took His
Son as councillor, and the glorious angels, regarding the
heirship of the slave, listen. The holy, pre-existent Spirit,
that created every creature, God made to dwell in flesh, which
He chose? This flesh, accordingly, in which the Holy Spirit
dwelt, was nobly subject to that Spirit, walking religiously
and chastely, in no respect defiling the Spirit; and accord-

. } The sentence in brackets is omitted in Lips. and Ath., occurs in
Vat. and Pal.

3 This passage varies in each of the forms in which it has come down,
aud is corrupt in most, if not in all. The Vatican (Lat.) has, ** Because
the messenger hears the Holy Spirit, which was the first of all that was
poured (infusus) into ἃ body in which God might dwell For under-
standing (intellectus) placed it in ἃ body as seemed proper to Him." The
Pal. reads: ‘‘ For that Holy Spirit which was created pure [first] of all
in a body in which it might dwell, God made and appointed a chosen
body which pleased Him." The /Eth. reads: '* The Holy Spirit, who
created all things, dwelt in a body in which He wished to dwell.”

THE PASTOR OF HERMAS. 887

ingly, after living ! excellently and purely, and after labour-
ing and.co-operating with the Spirit, and having in every-
thing acted vigorously and courageously along with the Holy
Spirit, He assumed it as a partner withit. For this conduct?
of the flesh pleased Him, because it was not defiled on the
earth while having the Holy Spirit. He took, therefore, as
fellow-councillors His Son and the glorious angels, in order
that this flesh, which had been subject to the body without a
fault, might have some place of tabernacle, and that it might
not appear that the reward [of its servitude had been lost*];
for the flesh that has been found without spot or defilement,
in which the Holy Spirit dwelt, [will receive a reward’). You
now have the explanation of this parable also.”

' o QCnar. vit.

«T rejoice, sir,” I said, “to hear this explanation." “Hear,”
again he replied : “ Keep this flesh pure and stainless, that the
Spirit which inhabits it may bear witness to it, and your flesh
may be justified. See that the thought never arise in your
mind that this flesh of yours is corruptible, and you misuse
it by any act of defilement. If you defile your flesh, you
will also defile the Holy Spirit; and if you defile your flesh

* [and spirit], you will not live.” “And if any one, sir,” I
said, “has been hitherto ignorant, before he heard these
words, how can such a man be saved who has defiled his
flesh?” “ Respecting former sins of ignorance,” he said, “ God
alone is able to heal them, for to Him belongs all power.

3 The Vatican renders this sentence: '* This body, therefore, into which
the Holy Spirit was led, was subject to that Spirit, walking rightly,
modestly, and chastely, and did not at all defile that Spirit. Since, then,
that body had always obeyed the Holy Spirit, and had laboured rightly
and chastely with it, and had not at any time given way, that wearied
body passed its time as a slave; but having strongly approved itself
along with the Holy Spirit, it was received unto God.” The Palatine is
similar. The tb. reads: “That body served well in righteousness and
purity, nor did it ever defile that Spirit, and it became His partner,
since that body pleased God.”

3 πορεία. Vatican, potens cursus.

3 The passages within brackets are omitted by Lips. and JEth.

988 | THE PASTOR OF HERMAS.

[But be on your guard now, and the all-powerful and com-
passionate God will heal former transgressions!], if for the
time to come you defile not your body nor your spirit ; for
both are common, and cannot be defiled, the one without the
other: keep both therefore pure, and you will live unto
God.”

SIMILITUDE SIXTH.

Of the two classes of voluptuous men, and of their death, falling
away, and the duration of their punishment.

CHAP. I.

Sitting in my house, and glorifying the Lord for all that
I had seen, and reflecting on the commandments, that they
are excellent, and powerful, and glorious, and able to save a
man's soul, I said within myself, “TI shall be blessed if I walk
in these commandments, and every one who walks in them
will be blessed.” While I was saying these words to myself,
I suddenly see him sitting beside me, and hear him thus
speak: “ Why are you in doubt about the commandments
which I gave you? They are excellent: have no doubt
. about them at all, but put on faith in the Lord, and you will
walk in them, for I will strengthen you in them. These
commandments are beneficial to those who intend to repent :
for if they do not walk in them, their repentance is in vain.
You, therefore, who repent cast away the wickedness of this
world which wears you out; and by putting on all the virtues
of a holy life, you will be able to keep these commandments,
and will no longer add to the number of your sins. Walk,?
therefore, in these commandments of mine, and you will live
unto God. Allthese things have been spoken to you by me.”
And after he had uttered these words, he said to me, * Let us
go into the fields, and I will show you the shepherds of the
flocks.” * Let us go, sir,” I replied. And we came to a certain

1 Omitted in Lips. Eth. has simply, ‘‘ But be on your guard now."

3 The Vatican has a sentence before this: ‘‘ For if you sin not after-
wards, you will greatly fall away from your former [transgressions]."

THE PASTOR OF HERMAS. 889

plain, and he showed me a young man, a shepherd, clothed
in a suit of garments of a yellow colour: and he was herding
very many sheep, and these sheep were feeding luxuriously,
as it were, and riotously, and merrily skipping hither and
thither. And the shepherd himself was merry, because of
his flock ; and the appearance of the shepherd was joyous, and
he was running about amongst his flock. [And other sheep I
saw rioting and luxuriating in one place, but not, however,
leaping about.!]

. Cnar. i1.

And he said to me, * Do you see this shepherd?” “TI see
him, sir,” I said. * This,” he answered, “is the angel of
luxury and deceit: he wears out the souls of the servants of
God, and perverts them from the truth, deceiving them with
wicked desires, through which they will perish ; for they
forget the commandments of the living God, and walk in
deceits and empty luxuries; and they are ruined by the angel,
some being brought to death, othersto corruption." Isaidto
him, “Sir, I do not know the meaning of these words, * to
death, and to corruption." “ Listen,” he said. “The sheep
which you saw merry and leaping about, are those which have
torn themselves away from God for ever, and have delivered
themselves over to luxuries and deceits [*of this world.
Among them there is no return to life through repentance,
because they have added to their other sins, and blasphemed
the name of the Lord. Such men, therefore, are appointed
unto death. And the sheep which you saw not leaping, but
feeding in one place, are they who have delivered themselves
over to luxury and deceit], but have committed no blasphemy
against the Lord. These have been perverted from the
truth: among them there is the hope of repentance, by which

1 Found only in Peeudo-Athanasius, It occurs in none of the trans-
lations.

3 καταφθοράν, translated in Pal. and Vat. by defectio, apostasy, as
departure from goodness and truth. The Zithiopic bas * ruin."

* Of... deceit, omitted in Lips. Our translation is made from the Vat.

4 Pseudo- Athanasius has, “of such men the lifo is death.”

990 THE PASTOR OF HERMAS.

it is possible to live. Corruption, then, has a hope of a kind
of renewal,! but death has everlasting ruin." Again I went
forward ἃ little way, and he showed me a tall shepherd,
somewhat savage in his appearance, clothed in a white goat-
skin, and having a wallet on his shoulders, and a very hard staff
with branches, and a large whip. And he had a very sour
look, so that I was afraid of him, so forbidding was his aspect.
This shepherd, accordingly, was receiving the sheep from the
young shepherd, those, viz., that were rioting and luxuriating,
but not leaping; and he cast them into a precipitous place,
full of thistles and thorns, so that it was impossible to extri-
cate the sheep from the thorns and thistles; but they were
completely entangled amongst them. "These, accordingly,
thus entangled, pastured amongst the thorns and thistles, and
were exceedingly miserable, being beaten by him; and he
drove them hither and thither, and gave them no rest; and,
altogether, these sheep were in a wretched plight.

CHAP. 111.

Seeing them, therefore, so beaten and so badly used, I was
grieved for them, because they were so tormented, and had
no rest at all. And I said to the Shepherd who talked with
me, “ Sir, who is this shepherd, who is so pitiless and severe,
and so completely devoid of compassion for these sheep?”
“This,” he replied, “is the angel of punishment; and he
belongs to the just angels, and is appointed to punish. He
accordingly takes those who wander away from God, and
who have walked in the desires and deceits of this world,
and chastises them as they deserve with terrible and diverse
punishments.” “I would know, sir," I said, “of what nature
are these diverse tortures and punishments?” ‘ Hear,” he said,
* the various tortures and punishments. The tortures are such
as occur during life.’ For some are punished with losses, others

1 Pseudo- Athanasius has, ** Corruption, therefore, has a hope of resur-
rection up to a certain point.”

2 βιωτικαί. The Vatican and Pal. render this, ** the various punish-
ments and tortures which men suffer daily in their lives." Preudo-
Athanasius has: ** For when they revolt from God, thinking to be in

THE PASTOR OF HERMAS. 891

with want, others with sicknesses of various kinds, and others
with all kinds of disorder and confusion ; others are insulted
by unworthy persons, and exposed to suffering in many
other ways: for many, becoming unstable in their plans, try
many things, and none of them at all succeed, and they say
they are not prosperous in their undertakings ; and it does not
occur to their minds that they have done evil deeds, but they
blame the Lord.’ When, therefore, they have been afflicted
with all kinds of affliction, then are they delivered unto me
for good training, and they are made strong in the faith of
the Lord; and? for the rest of the days of their life they are
subject to the Lord with pure hearts, and are successful in
all their undertakings, obtaining from the Lord everything
they ask; and then they glorify the Lord, that they were
delivered to me, and no longer suffer any evil."

CHAP. Iv.

I said to him, “Sir, explain this also to me." * What is
it you ask?” he said. * Whether, sir,” I continued, “they
who indulge in luxury, and who are deceived, are tortured for
the same period of time that they have indulged in luxury and
deceit?” He said to me, “ They are tortured in the same
manner"? [*'They are tormented much less, sir,” I replied ;*]

rest and in wealth, then they are punished, some meeting with losses,”

ete.

1 Pseudo-Athanasius has: ‘‘ And they cannot bear for the rest of
their days to turn and serve the Lord with a pure heart. But if they
repent and become sober again, then they understand that they were
not prosperous on account of their evil deeds; and so they glorify the
Lord, because He is a just Judge, and because they suffered justly, and
were punished (ἐπαιδεύθησαν) according to their deeds.”

2 The Vatican inserts the following sentence before this: ‘ And
when they begin to repent of their sins, then the works in which they
have wickedly exercised themselves arise in their hearts; and then they
give honour to God, saying that He is a just Judge, and that they have
deservedly suffered everything according to their deeds.” So does Pal.
The JEthiopic becomes very condensed in this portion.

3 χρόπον. The Vat. and Pal. have, ‘‘ for the same time” (per idem
tempus). ,

* Omitted in Lips.

892 THE PASTOR OF HERMAS.

* for those who are so luxurious and who forget God ought
to be tortured seven-fold." He said to me, “ You are foolish,
and do not understand the power of torment.” ** Why, sir,”
I said, *if I had understood it, I would not have asked you
to show me.” * Hear," he said, “the power of both. The
time of luxury and deceit is one hour; but the hour of
torment is equivalent to thirty days. If, accordingly, a man
indulge in luxury for one day, and be deceived and be
tortured for one day, the day of his torture is equivalent to a
whole year. For all the days of luxury, therefore, there are as
many years of torture to be undergone. You see, then,” he
continued, * that the time of luxury and deceit is very short,
but that of punishment and torture long."

CHAP. v.

« Still," I said, * I do not quite understand about the time
᾿ of deceit, and luxury, and torture; explain it to me more
clearly.” He answered, and said to me, “ Your folly is per-
sistent; and you do not wish to purify your heart, and serve
God. Have a care," he added, “lest the time be fulfilled,
and you be found foolish. Hear now,” he added, “as you
desire, that you may understand these things. He who
indulges in luxury, and is deceived for one day, and who
does what he wishes, is clothed with much foolishness, and
does not understand the act which he does until the morrow ;
for he forgets what he did the day before. For luxury and
deceit have no memories, on account of the folly with which
they are clothed; but when punishment and torture cleave to
a man for one day, he is punished and tortured for a year;
for punishment and torture have powerful memories. While
tortured and punished, therefore, for a whole year, he re-
members at last? his luxury and deceit, and knows that on
their account he suffers evil. Every man, therefore, who is
luxurious and deceived is thus tormented, because, although
having life, they have given themselves over to death."
* What kinds of luxury, sir,” I asked, “are hurtful?”

1 Pgeudo- Athanasius has ** nothing " (οὐδέν) instead of ἐλάχιστος.
^ 2 «ori.

THE PASTOR OF HERMAS. $98

“ Every act of a man which he performs with pleasure,” he
replied, “is an act of luxury ; for the sharp-tempered man,
when gratifying his tendency, indulges in luxury; and the
adulterer, and the drunkard, and the backbiter, and the liar,
and the covetous man, and the thief, and he who does things
like these, gratifies his peculiar propensity, and in so doing
indulges in luxury. All these acts of luxury are hurtful to
the servants of God. On account of these deceits, therefore,
do they suffer, who are punished and tortured. And there
are also acts of luxury which save men; for many who do
good indulge in luxury, being carried away by their own
pleasure: this luxury, however, is beneficial to the servants
of God, and gains life for such a man; but the injurious acts
of luxury before enumerated bring tortures and punishment
upon them; and if they continue in them and do not repent,
they bring death upon themselves.”

SIMILITUDE SEVENTH.
They who repent must bring forth fruits worthy of repentance.

After a few days I saw him in the same plain where I
had also seen the shepherds; and he said to me, “ What do
you wish with me?” I said to him, “Sir, that you would
order the shepherd who punishes to depart out of my house,
because he afflicts me exceedingly.” “It is necessary,” he
replied, * that you be afflicted; for thus,” he continued, “ did,
the glorious angel command concerning you, as he wishes
you to be tried.” “ What have I done which is so bad, sir,”
I replied, * that I should be delivered over to this angel?”
“Listen,” he said: “Your sins are many, but not so great as
to require that you be delivered over to this angel; but your
household has committed great iniquities and sins, and the
glorious angel has been incensed at them on account of their
deeds; and for this reason he commanded you to be afflicted for
a certain time, that they also might repent, and purify them-
selves from every desire of this world. When, therefore, they
repent and are purified, then the angel of punishment will
depart" I said to him, “Sir, if they have done such things

994 THE PASTOR OF HERMAS.

as to incense the glorious angel against them, yet what have
I done?" He replied, * They cannot be afflicted at all,
unless you, the head of the house, be afflicted: for when you
are afflicted, of necessity they also suffer affliction; but if
you are in comfort, they can feel no affliction.” * Well, sir,”
I said, * they have repented with their whole heart." “I know,
too," he answered, * that they have repented with their whole
heart : do you think, however, that the sins of those who repent
are remitted?’ Not altogether, but he who repents must
torture his own soul, and be exceedingly humble in all his
conduct, and be afflicted with many kinds of affliction; and if
he endure the afflictions that come upon him, He who created
all things, and endued them with power, will assuredly have
compassion, and will heal him; and this will He do when He
sees the heart of every penitent pure from every evil thing:? and
itis profitable for you and for your house to suffer affliction
now. But why should I say much to you? You must be
afflicted, as that angel of the Lord commanded who delivered
you to me. And for this give thanks to the Lord, because
He has deemed you worthy of showing you beforehand this
affliction, that, knowing it before it comes, you may be able to
bear it with courage."? Isaid to him, * Sir, be thou with me,
and I will be able to bear all affliction.” “I will be with you,”
he said, * and I will ask the angel of punishment to afflict you
more lightly; nevertheless, you will be afflicted for a little time,
and again you will be re-established in your house. Only con-
tinue humble, and serve the Lord in all purity of heart, you
and your children, and your house, and walk in my commands
which I enjoin upon you, and your repentance will be deep and

|. pure; and if you observe these things with your household,

every affliction will depart from you. And affliction," he added,
* will depart from all who walk in these my commandments.”

1 The Vat. and Pal. have protenus, '* immediately."

? The Lips. has lost here a few words, which are supplied from the
Latin translations.

* The Vatican has: ** But rather give thanks to the Lord, that He,
knowing what is to come to pass, has deemed you worthy to tell you
beforehand that affliction is coming upon those who are able to bear it."

THE PASTOR OF HERMAS. 395

SIMILITUDE EIGHTH.

The sins of the elect and of the penitent are of many kinds, but
all will be rewarded according to the measure of their
repentance and good works.

Cuap. 1.

He showed me a large willow tree overshadowing plains
and mountains, and under the shade of this willow had
assembled all those who were called by the name of the Lord.
And a glorious angel of the Lord, who was very tall, was
standing beside the willow, having a large pruning-knife, and
he was cutting little twigs from the willow and distributing
them among the people that were overshadowed by the willow ;
and the twigs which he gave them were small, about a cubit,
as it were, in length. And after they had all received the
twigs, the angel laid down the pruning-knife, and that tree
was sound, as I had seen it at first. And I marvelled within
myself, saying, “ How is the tree sound, after so many branches
have been cut off?” And the Shepherd said to me, “ Do not
be surprised if the tree remains sound after so many branches
were lopped off; [but wait,"] and when you shall have seen
everything, then it will be explained to you what it means.”
The angel who had distributed the branches among the
people again asked them from them, and in the order in
which they had received them were they summoned to him,
and each one of them returned his branch. And the angel
of the Lord took and looked at them. From some he received
the branches withered and moth-eaten; those who returned
branches in that state the angel of the Lord ordered to stand
apart. Others, again, returned them withered, but not moth-
eaten; and these he ordered to stand apart. And others
returned them half-withered, and these stood apart ; and others
returned their branches half-withered and having cracks in
them, and these stood apart. [And others returned their
branches green and having cracks in them; and these stood
apart.7] And others returned their branches, one-half withered

1 Omitted by Lips. * Omitted in Lips. and Vat.

996 THE PASTOR OF HERMAS.

and the other green; and these stood apart. And others
brought their branches two-thirds green and the remaining
third withered; and these stood apart. And others returned
them two-thirds withered and one-third green ; and these stood
apart. And others returned their branches nearly all green,
the smallest part only, the top, being withered, but they had
cracks in them; and these stood apart. And of others very
little was green, but the remaining parts withered; and these
stood apart. And others came bringing their branches green,
as they had received them from the angel. And the majority
of the crowd returned branches of that kind, and with these
the angel was exceedingly pleased; and these stood apart.
[And others returned their branches green and having off-
shoots; and these stood apart, and with these the angel was
exceedingly delighted."] And others returned their branches
green and with offshoots, and the offshoots had some fruit,
as it were;? and those men whose branches were found to be
of that kind were exceedingly joyful. And the angel was
exultant because of them; and the Shepherd also rejoiced
greatly because of them.

CHAP. 11.

And the angel of the Lord ordered crowns to be brought ;*
and there were brought crowns, formed, as it were, of palms ;
and he crowned the men who had returned the branches
which had offshoots and some fruit, and sent them away into
the tower, And the others also he sent into the tower, those,
namely, who had returned branches that were green and had
offshoots but no fruit, having given them seals. And all who
went into the tower had the same clothing—white as snow.
And those who returned their branches green, as they had
received them, he set free, giving them clothing and seals.
Now after the angel had finished these things, he said to the
Shepherd, * I am going away, and you will send these away
within the walls, according as each one is worthy to have his
dwelling. And examine their branches carefully, and so dis-
niss them; but examine them with care. See that no one

1 Omitted in Lips. 2 Num. xviii. 8. 5 4 Esdras ii. 48.

THE PASTOR OF HERMAS. 997

escape you," he added ; * and if any escape you, I will try them
at the altar Having said these words to the Shepherd, he
departed. And after the angel had departed, the Shepherd
said to me, * Let us take the branches of all these and plant
them, and see if any of them will live.” I said to him, “ Sir,
how can these withered branches live?" He answered, and
said, “ This tree is a willow, and of a kind that is very tenacious
of life. If, therefore, the branches be planted, and receive a
little moisture, many of them will live. And now let us try,
and pour water upon them; and if any of them live I shall
rejoice with them, and if they do not I at least will not be found
neglectful.” And the Shepherd bade me call them as each one
was placed. And they came, rank by rank, and gave their
branches to the Shepherd. And the Shepherd received the
branches, and planted them in rows; and after he had planted
them he poured much water upon them, so that the branches
could not be seen for the water; and after the branches had
drunk it in, he said to me, “ Let us go, and return after a few
days, and inspect all the branches; for He who created this
tree wishes all those to live who received branches from it.
And I also hope that the greater part of these branches which
received moisture and drank of the water will live.”

CHAP. 111.

I said to him, “Sir, explain to me what this tree means,
for I am perplexed about it, because, after so many branches
have been cut off, it continues sound, and nothing appears
to have been cut away from it. By this, now, I am per-
plexed.” . “ Listen," he said: “ This great tree that casts
its shadow over plains, and mountains, and all the earth,
is the law of God that was given to the whole world; and
this law is the Son of God,’ proclaimed to the ends of the
earth ; and the people who are under its shadow are they who
have heard the proclamation, and have believed upon Him.
And the great and glorious angel Michael is he who has autho-
rity over this people, and governs them; for this is he who

1 * And by this law the Son of God was preached to all the ends of tho
earth. "— Vat.

898 THE PASTOR OF HERMAS.

gave them the law into the hearts of believers: he accord-
ingly superintends them to whom he gave it, to see if they
have kept the same. And you see the branches of each one,
for the branches are the law. You see, accordingly, many
branches that have been rendered useless, and you will know
them all—those who have not kept the law; and you will
see the dwelling of each one.” I said to him, “Sir, why did
he dismiss some into the tower, and leave others to you?”
* All,” he answered, * who transgressed the law which they
received from him, he left under my power for repentance;
but all who have satisfied the law, and kept it, he retains
under his own authority." “Who, then," I continued, “ are
they who were crowned, and who go to the tower?” **'T'hese
are they who have suffered on account of the law; but the
others, and they who returned their branches green, and with
offshoots, but without fruit, are they who have been afflicted
on account of the law, but who have not suffered nor denied
their law ; and they who returned their branches green as they
. had received them,.are the venerable, and the just, and they
who have walked carefully in ἃ pure heart, and have kept
the commandments of the Lord. And the rest you will know
when 1 have examined those branches which have been
planted and watered."

Crap. IV..

And after a few days we came to the place, and the Shep-
herd sat down in the angel’s place, and I stood beside him.
And he said to me, * Gird yourself with pure, undressed
linen made of sackcloth;" and seeing me girded, and ready
to minister to him, * Summon,” he said, “the men to whom
belong the branches that were planted, according to the order
in which each one gave them in.” So I went away to the
plain, and summoned them all, and they all stood in their
ranks. He said to them, “ Let each one pull out his own
branch, and bring it to me.” The first to give in were those
who had them withered and cut; and! because they were found
to be thus withered and cut, he commanded them to stand

1 And... cut, omitted in Pal.

THE PASTOR OF HERMAS. 899

apart. And next they gave them in who had them withered,
but not cut. And some of them gave in their branches green,
and some withered and eaten as by a moth. Those that gave
them in green, accordingly, he ordered to stand apart; and
those who gave them in dry and cut, he ordered to stand
along with the first. Next they gave them in who had them
half-withered and cracked; and many of them gave them in
green and without cracks; and some green and with off-
shoots, and fruits upon the offshoots, such as they had who
went, after being crowned, into the tower. And some handed
them in withered and eaten, and some withered and uneaten ;
and some as they were, half-withered and cracked. And he
commanded them each one to stand apart, some towards their
own rows, and others apart from them.

βαρ. v.

Then they gave in their branches who had them green,
but cracked: all these gave them in green, and stood in their
own row. And the Shepherd was pleased with these, because
they were all changed, and had lost their cracks. And they
also gave them in who had them half-green and half-withered :
of some, accordingly, the branches were found completely
green; of others, half-withered; of others, withered and
eaten; of others, green, and having offshoots. All these
were sent away, each to his own row. [Next they gave in
who had them two parts green and one-third withered. Many
of them gave them half-withered; and others withered and
rotten; and others half-withered and cracked, and a few
green. These all stood in their own row.'] And they gave
them in who had them green, but to a very slight extent
withered and cracked. Of these, some gave them in green,
and others green and with offshoots. And these also went
away to their own row. Next they gave them who had a
very small part green and the other parts withered. Of these
the branches were found for the most part green and having
offshoots, and fruit upon the offshoots, and others altogether

1 Omitted in Lips. Translation is made from Vat.
* The versions vary in some of the minute particulars.

400 THE PASTOR OF HERMAS.

green. With these branches the Shepherd was exceedingly
pleased, because they were found in this state. And these

went away, each to his own row.

CAP. VI.

After the Shepherd had examined the branches of them
all, he said to me, “TI told you that this tree was tenacious of
life. You see,” he continued, “how many repented and were
saved.” ‘TI see, sir,” I replied. ‘That you may behold,” he
added, “the great mercy of the Lord, that it is great and
glorious, and that He has given His Spirit to those who are
worthy of repentance.” ‘ Why, then, sir,” I said, “ did not
all these repent?” He answered, “To them whose heart
He saw would become pure, and obedient to Him, He gave
power to repent with the whole heart. But to them whose
deceit and wickedness He perceived, and saw that they in-
tended to repent hypocritically, He did not grant repentance,
lest they should again profane His name,” [I said to him,
* Sir, show me now, with respect to those who gave in the
branches, of what sort they are, and their abode, in order
that they hearing it who believed, and received the seal,
and broke it, and did not keep it whole, may, on coming
to a knowledge of their deeds, repent, and receive from you
a seal, and may glorify the Lord because He had compassion
upon them, and sent you to renew their spirits.” “ Listen,”
he said: “they whose branches were found withered and
moth-eaten are the apostates and traitors of the church, who
have blasphemed the Lord in their sins, and have, moreover,
been ashamed of the name of the Lord by which they were
called. These, therefore, at the end were lost unto God.
And you see that not a single one of them repented, although
they heard the words which I spake to them, which I en-
joined upon you. From such life departed. And they who
gave them in withered and undecayed, these also were near
to them; for they were hypocrites, and introducers of strange
doctrines, and subverters of the servants of God, especially of
those who had sinned, not allowing them to repent, but per-
suading them by foolish doctrines. These, accordingly, have

TIIE PASTOR OF HERMAS. 401

a hope of repentance. And you see that many of them also
have repented since I spake to them, and they will still
repent. But all who will not repent have lost their lives;
and as many of them as repented became good, and their
dwelling was appointed within the first walls; and some of
them ascended even into the tower. You see, then,” he said,
* that repentance involves life to sinners, but non-repentance
death.

CHAP. νυ.

“And as many as gave in the branches half-withered and
cracked, hear also about them. They whose branches were
half-withered to the same extent are the wavering; for they
neither live, nor are they dead. And they who have them
half-withered and cracked are both waverers and slanderers,
[railing against the absent,] and never at peace with one
another, but always at variance. And yet to these also,” he
continued, “ repentance is possible. You see,” he said, * that
some of them have repented, and there is still remaining in
them,” he continued, “a hope of repentance. And as many
of them,” he added, “as have repented, shall have their dwell-
ing in the tower. And those of them who have been slower
in repenting shall dwell within the walls. And as many as do
not repent at all, but abide in their deeds, shall utterly perish.
And they who gave in their branches green and cracked were
always faithful and good, though emulous of each other
about the foremost places, and about fame: now all these are
foolish, in indulging in such a rivalry. Yet they also, being
naturally good, on hearing my commandments, purified them-
selves, and soon repented. Their dwelling, accordingly, was
in the tower. But if any one relapse into strife, he will be
cast out of the tower, and will lose his life. Life is the
possession of all who keep the commandments of the Lord ;
but in the commandments there is no rivalry in regard to
the first places, or glory of any kind, but in regard to patience
and personal humility. Among such persons, then, is the
life of the Lord, but amongst the quarrelsome and trans-
gressors, death.

VOL. I. 20

402᾽ THE PASTOR OF HERMAS.

| Cra. vriL.
« And they who gave in their branches half green and half

withered, are those who are immersed in business, and do not
cleave to the sainte. For this reason, the one half of them
is living, and the other half dead. Many, accordingly, who
heard my commands repented, and these at least who repented
had their dwelling in the tower. But some of them at last
fell away: these, accordingly, have not repentance, for on
account of their business they blasphemed the Lord, and
denied Him. They therefore lest their lives through the
wickedness which they committed. And many of them
doubted. These still have repentance in their power, if
they repent speedily; and their abode will be in the tower.
But if they are slower in repenting, they will dwell within
the walls; and if they do not repent, they too have lost
their lives. And they who gave in their branches two-
thirds withered and one-third green, are those who have
denied [the Lord] in various ways. Many, however, re-
pented, but some of them hesitated and were in doubt.
These, then, have repentance within their reach, if they re-
pent quickly, and do not remain in their pleasures; but if
they abide in their deeds, these, too, work to themselves
death.

CHAP. IX.

* And they who returned their branches two-thirds withered
and one-third green, are those that were faithful indeed; but
after acquiring wealth, and becoming distinguished amongst
the heathen, they clothed themselves with great pride, and
became lofty-minded, and deserted the truth, and did not
cleave to the righteous, but lived with the heathen, and this
way of life became more agreeable to them. They did not,
however, depart from God, but remained in the faith, although
not working the works of faith. Many of them accordingly
repented, and their dwelling was in the tower. And others
continuing to live until the end with the heathen, and being
corrupted by their vain glories, [departed from God, serv-

THE PASTOR OF HERMAS. 408

ing the works and deeds of the heathen.'] These were
reckoned with the heathen. But others of them hesitated,
not hoping to be saved on account of the deeds which they
had done; while others were in doubt, and caused divisions
among themselves. ΤῸ those, therefore, who were in doubt
on account of their deeds, repentance is still open; but their
repentance ought to be speedy, that their dwelling may be in
the tower. And to those who do not repent, but abide in
their pleasures, death is near.

CHap. X.

* Ànd they who gave in their branches green, but having
the tips withered and cracked, these were always good, and
faithful, and distinguished before God; but they sinned a
very little through indulging small desires, and finding little
faults with one another. But on hearing my words the greater
part of them quickly repented, and their dwelling was upon
the tower. Yet some of them were in doubt; and certain of
them who were in doubt wrought greater dissension. Among
these, therefore, is hope of repentance, because they were
always good; and with difficulty will any one of them perish.
And they who gave up their branches withered,’ but having
a very small part green, are those who believed only, yet con-
tinue working the works of iniquity. "They never, however,
departed from God, but gladly bore His name, and joyfully
received His servants into their houses. Having accordingly
heard of this repentance, they unhesitatingly repented, and
practise all virtue and righteousness ; and some of them even
(suffered, being willingly put to death?], knowing their deeds
which they had done. Of all these, therefore, the dwelling
shall be in the tower."

CHAP. XI.
And after he had finished the explanations of all the

1 Omitted in Lipe. ; supplied from Vat.

3 ** Withered, all but their tops, which alone were green."— Vat. and
Pal.

5 Omitted in Lips., which has instead, ** are afraid.”

404 THE PASTOR OF HERMAS.

branches, he said to me, * Go and tell them to every one,
that they may repent, and they shall live unto God. Because
the Lord, having had compassion on all men, has sent me
to give repentance, although some are not worthy of it on
account of their works; but the Lord, being long-suffering,
desires those who were called by His Son to be saved"! I
said to him, “ Sir, I hope that all who have heard them will
repent; for I am persuaded that each one, on coming to a
knowledge of his own works, and fearing the Lord, will
repent.” He answered me, and said, “ All who with their
whole heart shall purify themselves from their wickedness
before enumerated, and shall add no more to their sins, will
receive healing from the Lord for their former transgressions,
if they do not hesitate at these commandments ; and they will
live unto God. But do you walk in my commandments, and
live.” Having shown me these things, and spoken all these
words, he said to me, “ And the rest I will show you after a
few days.”

SIMILITUDE NINTH.

The great mysteries in the building of the militant and
triumphant church.

CHAP. I.

After I had written down the commandments and simili-
tades of the Shepherd, the angel of repentance, he came to
me and said, “I wish to explain to you what the Holy Spirit?
that spake with you in the form of the church showed yon, for
that Spirit is thé Son of God. For, as you were somewhat
weak in the flesh, it was not explained to you by the angel.
When, however, you were strengthened by the Spirit, and
your strength was increased, so that you were able to see the

1 Literally, “‘ the calling that was made by His Son to be saved.’
The Vatican renders this, ‘‘ He wishes to preserve the invitation made
by His Son." The Pal. has, ‘‘ wishes to save His church, which belongs
to His Son.” In the text, κλῆσις is taken as = χλητοί.

3 The Spirit.— Vat.

THE PASTOR OF HEEMAS. 405

angel also, then accordingly was the building of the tower
shown you by the church. ‘In a noble and solemn manner
did you see everything as if shown you by a virgin ; but now
you see [them] through the same Spirit as if shown by an
angel You must, however, learn everything from me with
greater accuracy. For I was sent for this purpose by the
glorious angel to dwell in your house, that you might see all
things with power, entertaining no fear, even as it was
before.” And he Jed me away into Arcadia, to a round hill;?
and he placed me on the top of the hill, and showed me a
large plain, and round about the plain twelve mountains, all
having different forms. The first was black as soot; and the
second bare, without grass; and the third full of thorns and
thistles; and the fourth with grass half-withered, the upper
parts of the plants green, and the parts about the roots
withered ; and some of the grasses, when the sun scorched
them, became withered. And the fifth mountain had green
grass, and was rugged. And the sixth mountain was quite
full of clefts, some small and others large; and the clefts
were grassy, but the plants were not very vigorous, but rather,
as it were, decayed. The seventh mountain, again, had cheer-
ful pastures, and the whole mountain was blooming, and every
kind of cattle and birds were feeding upon that mountain ;
and the more the cattle and the birds ate, the more the grass
of that mountain flourished. And the eighth mountain was
full of fountains, and every kind of the Lord's creatures
drank of the fountains of that mountain. But the ninth
mountain [had no water at all, and was wholly a desert, and
had within it deadly serpents, which destroy men. And the
tenth mountain’] had very large trees, and was completely
shaded, and under the shadow of the trees sheep lay resting
and ruminating. And the eleventh mountain was very
thickly wooded, and those trees were productive, being
adorned with various sorts of fruits, so that any one seeing
them would desire to eat of their fruits. The twelfth moun-
tain, again, was wholly white, and its aspect was cheerful, and
the mountain in itself was very beautiful.
1 Toa fruitful hill.—Pal. Omitted in Vat. ὠ ὠ * Omitted in Lips.

406 THE PASTOR OF HERMAS.

CnaAP. 11.

And in the middle of the plain he showed me a large
white rock that had arisen out of the plain. And the rock
was more lofty than the mountains, rectangular in shape, 80
as to be capable of containing the whole world: and that
rock was old, having a gate cut out of it; and the cut-
ting out of the gate seemed to me as if recently done. And
the gate glittered to such ἃ degree under the sunbeams, that
I marvelled at the splendour of the gate; and round about
the gate were standing twelve virgins. The four who stood
at the corners seemed to me more distinguished than the
others—they were all, however, distinguished—and they were
standing at the four parts of the gate; two virgins between
each part. And they were clothed with linen tunics, and
gracefully girded, having their right shoulders exposed, as if
about to bear some burden. Thus they stood ready ; for they
were exceedingly cheerful and eager. After I had seen these
things, I marvelled in myself, because I was beholding great
and glorious sights. And again I was perplexed about the
virgins, because, although so delicate, they were standing
courageously, as if about to carry the whole heavens. And
the Shepherd said to me, * Why are you reasoning in your-
self, and perplexing your mind, and distressing yourself? for
the things which you cannot understand, do not attempt to
comprehend, as if you were wise; but ask the Lord, that
you may receive understanding and know them. You cannot
see what is behind you, but you see what is before. What-
ever, then, you cannot see, let alone, and do not torment
yourself about it: but what you see, make yourself master of
it, and do not waste your labour about other things; and
I will explain to you everything that I show you. Look,
therefore, on the things that remain."

CHAP. III.

I saw six men come, tall, and distinguished, and similar
in appearance, and they summoned a multitude of men. And
they who came were also tall men, and handsome, and power-

THE PASTOR OF HERMAS. 407

ful; and the six men commanded them to build a tower
above the rock. And great was the noise of those men who
came to build the tower, as they ran hither and thither
around the gate. And the virgins who stood around the
gate told the men to hasten to. build the tower. Now the
virgins had spread out their hands, as if about to receive
something from the men. And the six men commanded
stones to ascend out of a certain pit, and to go to the build-
ing of the tower. And there went up ten shining rectangular
stones, not hewn in a quarry. And the six men called the
virgins, and bade them carry all the stones that were intended
for the building, and to pass through the gate, and give them
to the men who were about to build the tower. And the
virgins put upon one another the ten first stones which had
ascended from the pit, and carried them together, each stone
by itself.

Cap. Iv.

And as they stood together around the gate, those who
seemed to be strong carried them, and they stooped down
under the corners of the stone; and the others stooped down
under the sides of the stones. And in this way they carried
all the stones! And they carried them through the gate as
they were commanded, and gave them to the men for the
tower; and they took the stones and proceeded with the
building. Now the tower was built upon the great rock,
and above the gate. Those ten stones were prepared as the
foundation for the building of the tower. And the rock and
gate were the support of the whole of the tower. And after
the ten stones other twenty [five] came up out of the pit, and
these were fitted into the building of the tower, being carried
by the virgins as before. And after these ascended thirty-
five. And these in like manner were fitted into the tower.
And after these other forty stones came up ; and all these
were cast into the building of the tower, [and there were four
rows in the foundation of the tower,?] and they ceased ascend-
ing from the pit. And the builders also ceased for a little.

1 All carried the gate.— Pal. * Omitted in Lips.

408 THE PASTOR OF HERMAS.

And again the six men commanded the multitude of the
crowd to bear stones from the mountains for the building of
the tower. They were accordingly brought from all the
mountains of various colours, and being hewn by the men
were given to the virgins; and the virgins carried them
through the gate, and gave them for the building of the
tower. And when the stones of various colours were placed
in the building, they all became white alike, and lost their
different colours. And certain stones were given by the
men for the building, and these did not become shining; but
as they were placed, such also were they found to remain:
for they were not given by the virgins, nor carried through
the gate. These stones, therefore, were not in keeping with
the others in the building of the tower. And the six men,
seeing these unsuitable stones in the building, commanded
them to be taken away, and to be carried away down to their
own place whence they had been taken; [and being removed
one by one, they were laid aside; and] they say to the men
who brought the stones, ** Do not ye bring any stones at all
for the building, but lay them down beside the tower, that
the virgins may carry them through the gate, and may give
them for the building. For unless,” they said, “they be
carried through the gate by the hands of the virgins, they
cannot change their colours: do not toil therefore," they
said, «to no purpose."

CHAP. v.

And on that day the building was finished, but the tower was
not completed ; for additional building was again about to be
added, and there was a cessation in the building. And the
six men commanded the builders all to withdraw a little dis-
tance, and to rest, but enjoined the virgins not to withdraw
from the tower; and it seemed to me that the virgins had
been left to guard the tower. Now after all had withdrawn,
and were resting themselves, I said to the Shepherd, * What is
the reason that the building of the tower was not finished 1"
“The tower,’ he answered, “cannot be finished just yet,
until the Lord of it come and examine the building, in order

THE PASTOR OF HERMAS. 409

that, if any of the stones be found to be decayed, he may
change them: for the tower is built according to his
pleasure.” “I would like to know, sir," I said, * what is the
meaning of the building of this tower, and what the rock and
gate, and the mountains, and the virgins mean, and the stones
that ascended from the pit, and were not hewn, but came as
they were to the building. Why, in the first place, were ten
stones placed in the foundation, then twenty-five, then thirty-
five, then forty? and I wish also to know about the stones
that went to the building, and were again taken out and
returned to their own place? On all these points put my
mind at rest, sir, and explain them to me.” “If you are not
found to be curious about trifles,” he replied, “you shall
know everything. For after a few days ['we shall come
hither, and you will see the other things that happen to this
tower, and will know accurately all the similitudes." After
a few days] we came to the place where we sat down. And
he said to me, * Let us go to the tower; for the master of
the tower is coming to examine it. And we came to the
tower, and there was no one at all near it, save the virgins
only. And the Shepherd asked the virgins if perchance the
master of the tower had come; and they replied that he was
about to come? to examine the building.

CHAP. VI.

And, behold, after a little I see an array of many men
coming, and in the midst of them one man? of so remarkable
a size as to overtop the tower. And the six men who had
worked upon the building were with him, and many other
honourable men were around him. And the virgins who
kept the tower ran forward and kissed him, and began to
walk near him around the tower. And that man examined
the building carefully, feeling every stone separately; and
holding ἃ rod in his hand, he struck every stone in the
building three times. And when he struck them, some of

1 Omitted in Lips.
3 And they replied that he would forthwith come.— Vat.
8 4 Esdras ii. 48.

410 THE PASTOR OF HERMAS.

them became black as soot, and some appeared as if covered
with scabs, and some cracked, and some mutilated, and some
neither white nor black, and some rough and not in keeping
with the other stones, and some having [very many] stains:
such were the varieties of decayed stones that were found in
the building. He ordered all these to be taken out of the
tower, and to be laid down beside it, and other stones to
be brought and put in their stead. [And the builders asked
him from what mountain he wished them to be brought and
put in their place] And he did not command them to be
brought from the mountains, [but he bade them be brought
from a certain plain which was near at hand] And the
plain was dug up, and shining rectangular stones were found,
and some also of ἃ round shape; and all the stones which
were in that plain were brought, and carried through the
gate by the virgins. And the rectangular stones were hewn,
and put in place of those that were taken away; but the
rounded stones were not put into the building, because they
were hard to hew, and appeared to yield slowly to the chisel ;
they were deposited, however, beside the tower, as if intended
to be hewn and used in the building, for they were exceed-
ingly brilliant.

CHAP. VII.

The glorious man, the lord of the whole tower, having
accordingly finished these alterations, called to him the
Shepherd, and delivered to him all the stones that were
lying beside the tower, that had been rejected from the
building, and said to him, “Carefully clean all these stones,
and put aside such for the building of the tower as may
harmonize with the others; and those that do not, tlirow far
away from the tower.” [Having given these orders to the
Shepherd, he departed from the tower?], with all those with
whom he had come. Now the virgins were standing around

1 Omitted in Lips. The text is from Vat. ; slight variations in Pal.
and Ath.

* Also omitted from Lips. The text is in all the translations.

ὃ Omitted in Lips. The text in all the translations,

THE PASTOR OF HERMAS. 411

the tower, keeping it. Isaid again to the Shepherd, * Can
these stones return to the building of the tower, after being
rejected?" He answered me, and said, * Do you see these
stones?” {1 see them, sir,” I replied. “The greater part of
these stones," he said, *I will hew, and put into the building,
and they will harmonize with the others.” ‘ How, sir," I said,
“can they, after being cut all round about, fill up the same
space?” He answered, «Those that shall be found small will
be thrown into the middle of the building, and those that are
larger will be placed on the outside, and they will hold them
together. Having spoken these words, he said to me, “ Let
us go, and after two days let us come and clean these stones,
and cast them into the building; for all things around the
tower must be cleaned, lest the Master come suddenly, and
find the places about the tower dirty, and be displeased, and
these stones be not returned for the building of the tower,
and I also shall seem to be neglectful towards the Master."
And after two days we came to the tower, and he said to me,
* Tet us examine all the stones, and ascertain those which
may return to the building." I said to him, “Sir, let us
examine them !”

CHapP. VIII.

And beginning, we first examined the black stones. And
such as they had been taken out of the building, were they
found to remain; and the Shepherd ordered them to be re-
moved out of the tower, and to be placed apart. Next he
examined those that had scabs; and he took and hewed many
of these, and commanded the virgins to take them up and
cast them into the building. And the virgins lifted them up,
and put them in the middle of the building of the tower.
And the rest he ordered to be laid down beside the black
ones; for these, too, were found to be black. He next ex-
amined those that had cracks; and he hewed many of these,
and commanded them to be carried by the virgins to the
building: and they were placed on the outside, because they
were found to be sounder than the others; but the rest, on
account of the multitude of the cracks, could not be hewn,

412 TIE PASTOR OF HERMAS.

and for this reason, therefore, they were rejected from the
building of the tower. He next examined the chipped stones,
and many amongst these were found to be black, and some
to have great cracks. And these also he commanded to
be laid down along with those which had been rejected.
But the remainder, after being cleaned and hewn, he com-
manded to be placed in the building. And the virgins took
them up, and fitted them into the middle of the building of
the tower, for they were somewhat weak. He next examined
those that were half white and half black, and many of them
were found to be black. And he commanded these also to
be taken away along with those which had been rejected.
And the rest were all taken away by the virgins; for, being
white, they were fitted by the virgins themselves into the
building. And they were placed upon the outside, because
they were found to be sound, so as to be able to support those
which were placed in the middle, for no part of them at all
was chipped. He next examined those that were rough and
hard; and a few of them were rejected because they could not
be hewn, as they were found exceedingly hard. But the
rest of them were hewn, and carried by the virgins, and fitted
into the middle of the building of the tower; for they were
somewhat weak. He next examined those that had stains;
and of these a very few were black, and were thrown aside
with the others; but the greater part were found to be bright,
and these were fitted by the virgins into the building, but
on account of their strength were placed on the outside.

CHAP. IX.

He next came to examine the white and rounded stones,
and said to me, * What are we to do with these stones ?”
* How do I know, sir?” I replied. * Have you no intentions
regarding them?” * Sir," I answered, “I am not acquainted
with this art, neither am I a stone-cutter, nor can [ tell.”
* Do you not see," he said, *that they are exceedingly round!
and if I wish to make them rectangular, a large portion of
them must be cut away; for some of them must of necessity
be put into the building.” “If therefore," I said, “they must,

THE PASTOR OF HERMAS. 418

why do you torment yourself, and not at once choose for the

"building those which you prefer, and fit them into it?” He
selected the larger ones among them, and the shining ones,
and hewed them; and the virgins carried and fitted them
into the outside parts of the building. And the rest which
remained over were carried away, and laid down on the plain
from which they were brought. They were not, however,
rejected, “ because,” he said, “ there remains yet a little addi-
tion to be built to the tower. And the lord of this tower
wishes all the stones to be fitted into the building, because
they are exceedingly bright" And twelve women were
called, very beautiful in form, clothed in black, and with
dishevelled hair. And these women seemed to me to be
fierce. But the Shepherd commanded them to lift the stones
that were rejected from the building, and to carry them away
to the mountains from which they had been brought. And
they were merry, and carried away all the stones, and put
them in the place whence they had been taken. Now after
all the stones were removed, and there was no longer a single
one lying around the tower, he said, * Let us go round the
tower and see, lest there be any defect in it.” So I went
round the tower along with him. And the Shepherd, seeing
that the tower was beautifully built, rejoiced exceedingly; for
the tower was built in such a way, that, on seeing it, I coveted
the building of it, for it was constructed as if built of one
stone, without a single joining. And the stone seemed as if
hewn out of the rock; having to me the appearance of a
monolith,

Cnar. x.

And as I walked along with him, I was full of joy, be-
holding so many excellent things. And the Shepherd said
to me, * Go and bring unslacked lime and fine-baked clay,
that I may fill up the forms of the stones that were taken
and thrown into the building; for everything about the tower
must be smooth. And I did as he commanded me, and
brought it to-him. “Assist me,” he said, “and the work will
soon be finished.” He accordingly filled up the forms of the

414 THE PASTOR OF HERMAS.

stones that were returned to the building, and commanded
the places around the tower to be swept and to be cleaned;
and the virgins took brooms and swept the place, and carried
all the dirt out of the tower, and brought water, and the
ground around the tower became cheerful and very beautiful.
Says the Shepherd to me, * Everything has been cleared
away ; if the lord of the tower come to inspect it, he can
have no fault to find with us." Having spoken these words,
he wished to depart; but I laid hold of him by the wallet,
and began to adjure liim by the Lord that he would explain
what he had showed me. He said to me, “I must rest a little,
and then I shall explain to you everything; wait for me here
until I return." I said to him, “Sir, what can I do here
alone?” ‘ You are not alone,’ he said, “for these virgins are
with you.” * Give me in charge to them, then,” I replied.
The Shepherd called them to him, and said to them, “I en-
trust him to you until I come,” and went away. And I was
alone with the virgins ; and they were rather merry, but were
friendly to me, especially the four more distinguished of them.

CuHapP. XI.

The virgins said to me, “The Shepherd does not come
here to-day." “ What, then,” said I, “amI todo?” They
replied, * Wait for him until he comes; and if he comes he
will converse with you, and if he does not come you will
remain here with us until he does come.” I said to them, “TI
will wait for him until it is late; and if he does not arrive,
I will go away into the house, and come back early in the
morning.” And they answered and said to me, “ You were
entrusted to us; you cannot go away from us.” “ Where,
then,” I said, “am Ito remain?” “ You will sleep with us,”
they replied, * as a brother, and not as a husband: for you
are our brother, and for the time to come we intend to abide
with you, for we love you exceedingly!” But I was ashamed
to remain with them. And she who seemed to be the first
among them began to kiss me. [And the others seeing her
kissing me, began also to kiss me], and to lead me round the
tower, and to play with me. And I, too, became like a young

THE PASTOR OF HERMAS. 415

man, and began to play with them : for some of them formed
a chorus, and others danced, and others sang ; and I, keep-
ing silence, walked with them around the tower, and was
merry with them. And when it grew late I wished to go
into the house; and they would not let me, but detained me.
So I remained with them during the night, and slept beside
the tower. Now the virgins spread their linen tunics on
the ground, and made me lie down in the midst of them ;
and they did nothing at all but pray; and I without ceasing
prayed with them, and not less than they. And the virgins
rejoiced because I thus prayed. And I remained there with
the virgins until the next day at the second hour. Then the
Shepherd returned, and said to the virgins, “ Did you offer
him any insult?" “Ask him,” they said. I said to him,
“‘ Sir, I was delighted that I remained with them.” “On
what,” he asked, “did you sup?” ‘TI supped, sir,” I replied,
“on the words of the Lord the whole night.” * Did they
receive you well?” he inquired. “ Yes, sir,” I answered.
* Now," he said, * what do you wish to hear first?” “TI
wish to hear in the order," I said, *in which you showed me
from the beginning. I beg of you, sir, that as I shall ask
you, so also you will give me the explanation." * As you
wish," he replied, “so also will I explain to you, and will
conceal nothing at all from you."

CuaPr. XII.

“ First of all, sir,” I said, “explain this to me: What is
the meaning of the rock and the gate?” This rock," he
answered, “and this gate are the Son of God." “How, sir?”
I said; “the rock is old, and the gate is new.” * Listen,”
he said, “and understand, O ignorant man. The Son of
God is older than all His creatures, so that He was a fellow-
councillor with the Father in His work of creation: for this
reason is He old.” “And why is the gate new, sir?” I
said. ‘ Because,” he answered, “ He became manifest in the
last days of the dispensation: for this reason the gate was
made new, that they who are to be saved by it might enter
into the kingdom of God. You saw,” he said, “that those

416 THE PASTOR OF HERMAS.

stones which came in through the gate were used for the
building of the tower, and that those which did not come,
were again thrown back to their own place?” “TI saw, sir,"
I replied. *In like manner," he continued, * no one shall
enter into the kingdom of God unless he receive His holy
name. For if you desire to enter into a city, and that city is
surrounded by a wall, and has but one gate, can you enter
into that city save through the gate which it has?” ‘ Why,
how can it be otherwise, sir?” I said. “If, then, you can-
not enter into the city except through its gate, so, in like
manner, ἃ man cannot otherwise enter into the kingdom of
God than by the name of His beloved Son. You saw,”
he added, “the multitude who were building the tower"
«TI saw them, sir,” I said. “Those,” he said, “are all
glorious angels, and by them accordingly is the Lord sur-
rounded. And the gate is the Son of God. This is.the one
entrance to the Lord. In no other way, then, shall any one
enter in to Him except through His Son. You saw,” he
continued, “the six men, and the tall and glorious man in
the midst of them, who walked round the tower, and rejected
the stones from the building?” “I saw him, sir,” I answered.
“ The glorious man,” he said, “is the Son of God, and those
six glorious angels are those who support Him on the right
hand and on the left. None of these glorious angels,” he
continued, “ will enter in unto God apart from Him. Who-
soever does not receive His! name, shall not enter into the
kingdom of God."

CHAP. XIII.

* And the tower,” I asked, * what does it mean?” “ This
tower," he replied, “is the church." ‘ And these virgins, who
are they?” * They are holy spirits, and men cannot other-
wise be found in the kingdom of God unless these have put
their clothing upon them: for if you receive the name only,
and do not receive from them the clothing, they are of no
advantage to you. For these virgins are the powers of the
Son of God. If you bear His name but possess not His

1 His. God's.—Lips. |

THE PASTOR OF HERMAS. 417

power, it will be in vain that you bear His name. Those
stones" he continued, * which you saw rejected bore His
name, but did not put on the clothing of the virgins.” “ Of
what nature is their clothing, sir?” I asked. “Their very
names,” he said, “are their clothing. Every one who bears
the name of the Son of God, ought to bear the names also
of these; for the Son Himself bears the names of these
virgins, As many stones,” he continued, “as you saw [come
into the building of the tower through the hands!] of these
virgins, and remaining, have been clothed with their strength.
For this reason you see that the tower became of one stone
with the rock. So also they who have believed on the
Lord? through His Son, and are clothed with these spirits,
shall become one spirit, one body, and the colour of their
garments shall be one. And the dwelling of such as bear
the names of the virgins is in the tower.” “Those stones,
sir, that were rejected,” I inquired, “on what account were
they rejected? for they passed through the gate, and were
placed by the hands of the virgins in the building of the
tower.” ‘Since you take an interest in everything," he
replied, “and examine minutely, hear about the stones that
were rejected. These all,” he said, “received the name of
God, and they received also the strength of these virgins.
Having received, then, these spirits, they were made strong,
and were with the servants of God; and theirs was one spirit,
and one body, and one clothing. For they were of the same
mind, and wrought righteousness. After a certain time,
however, they were persuaded by the women whom you saw
clothed in black, and having their shoulders exposed and
their hair dishevelled, and beautiful in appearance. Having
seen these women, they desired to have them, and clothed
themselves with their strength, and put off the strength of the
virgins. These, accordingly, were rejected from the house
of God, and were given over to these women. But they who
were not deceived by the beauty of these women remained

1 Omitted in Lips. The text in Vat, and Pal. The JEth. different in
form, but in meaning the same.

3 Lord. God.—Vat. .

VOL. L 2D

418 THE PASTOR OF HERMAS.

in the house of God. “You have,” he said, “the explanation
of those who were rejected."

CHAP. XIV.

* What, then, sir," I said, “if these men, being such as they
are, repent and put away their desires after these women,
and return again to the virgins, and walk in their strength
and in their works, shall they not enter into the house of
God?" “They shall enter in," he said, “if they put away
the works of these women, and put on again the strength of
the virgins, and walk in their works, For on this account was
there a cessation in the building, in order that, if-these repent,
they may depart into the-building of the tower. But if they
do not repent, then others will come in their place, and these
at the end will becast out. For all these things I gave thanks
to the Lord, because He had pity on all that call-apon His name;
and sent the angel of repentance to us who sinned against
Him, and renewed our spirit; and when we were already
destroyed, and had no hope of life, He restored us to newness
of life." Now, sir,” I continued, * show me why the tower
was not built upon the ground, but upon the rock and upon
the gate." “Are you still,” he said, “without sense and
understanding?” * [ must, sir,” I said, “ ask you of all things,
because I am wholly unable to understand them; for all
these things are great and glorious, and difficult for man to
understand.” ‘ Listen,” he said: “the name of the Son of
God is great, and cannot be contained, and supports the whole
world. If, then, the whole creation is supported by the Son
of God, what think ye of those who are called by Him, and
bear the name of the Son of God, and walk in His command-
ments? do you see what kind of persons He supports? Those
who bear His name with their whole heart. He Himself,
accordingly, became a foundation to them, and supports them
with joy, because they are not ashamed to bear His name.”

THE PASTOR OF HERMAS. 419

Cnar. xv!

* Explain to me, sir,” I said, “the names of these virgins,
and of those women who were clothed in black raiment."
* Hear," he said, *the names of the stronger virgins who
stood at the corners. The first is Faith, the second Conti-
nence, the third Power, the fourth Patience. And the others
standing in the midst ef these have the following names:
Simplicity, Innocence, Purity, Cheerfulness, Truth, Under-
standing, Harmony, Love. He who bears these names and
that of the Son of God will be able to enter into the kingdom
of God. Hear, also," he continued, “the names of the women
who had the black garments; and of these four are stronger
than the rest. The first is Unbelief, the second Inconti-
nence, the third Disobedience, the fourth Deceit. And
their followers are called Sorrow, Wickedness, Wantonness,
Anger, Falsehood, Folly, Backbiting, Hatred. The ser-
vant of God who bears these names shall see, indeed, the
kingdom of God, but shall not enter into it.” “ And the
stones, sir,” I said, “which were taken out of the pit and
fitted into the: building: what are they?” “The first,” he
said, “ the ten, viz., that were placed as a foundation, are the
first generation, and the twenty-five the second generation, of
righteous men; and the thirty-five are the prophets of God
and His ministers; and the forty are the apostles and teachers
of the preaching of the Son of God.” * Why, then, sir,” I
asked, “did the virgins carry these stones also through the
gate, and give them for the building of the tower?” “ Be-
cause," he answered, *these were the first who bore these
spirits, and they never depurted from each other, neither the
spirits from the men nor the men from the spirits, but the
spirits remained with them until their falling asleep. And
unless they had had these spirits with them, they would not
have been of use for the building of this tower."

1 This portion of the Leipzic Codex is much eaten away, and there-
fore the text is derived to a considerable extent from the translations.

420 THE PASTOR OF HERMAS.

CHAP. XVI.

“ Explain to me a little further, sir,” I said. “ What is it
that you desire?” he asked. “ Why, sir,” I said, “did these
stones ascend out of the pit, and be applied to the building of
the tower, after having borne these spirits?” “They were
obliged,” he answered, “ to ascend through water in order that
they might be made alive; for, unless they laid aside the dead-
ness of their life, they could not in any other way enter into
the kingdom of God. Accordingly, those also who fell asleep
received the seal of the Son of God. For,” he continued,
* before a man bears the name of the Son of God" he is dead;
but when he receives the seal he lays aside his deadness, and
obtains life. The seal, then, is the water: they descend into
the water dead, and they arise alive. And to them, accord-
ingly, was this seal preached, and they made use of it that
they might enter into the kingdom of God." “ Why, sir,” I
asked, “did the forty stones also ascend with them out of the
pit, having already received the seal?” “ Because," he said,
* these apostles and teachers who preached the name of the
Son of God, after falling asleep in the power and faith of the
Son of God, preached it not only to those who were asleep,
but themselves also gave them the seal of the preaching.
Accordingly they descended with them into the water, and
again ascended. [But these descended alive and rose up
again alive; whereas they who had previously fallen asleep de-
scended dead, but rose up again alive] By these, then, were
they quickened and made to know the name of the Son of
God. For this reason also did they ascend with them, and
were fitted along with them into the building of the tower,
and, untouched by the chisel, were built in along with them.
For they slept in righteousness and in great purity, but only
they had not this seal. You have accordingly the explanation
of these also.”

1 The name of the Son of God. The name of God.—Lips.
* All the translations and Clemens Alexandrinus (Strom. vi. 6, 46, p.
764) have this passage. It is omitted in Lips.

THE PASTOR OF HERMAS. 421

CHAP. XVII.

* [ understand, sir," I replied. * Now, sir,” I continued,
* explain to me, with respect to the mountains, why their
forms are various and diverse.” ‘“ Listen," he said: * these
mountains are the twelve tribes, which inhabit the whole
world. "The Son of God, accordingly, was preached unto
them by the apostles.” “But why are the mountains of
various kinds, some having one form, and others another?
Explain that to me, sir.” ‘Listen,’ he answered: * these
twelve tribes that inhabit the whole world are twelve nations.
And they vary in prudence and understanding. As name-
rous, then, as are the varieties of the mountains which you
saw, are also the diversities of mind and understanding among
these nations, And I will explain to you the actions of each
one.” * First, sir,’ I said, “explain this: why, when the
mountains are so diverse, their stones, when placed in the
building, became one colour, shining like those also that
had ascended out of the pit." * Because,” he said, “all the
nations that dwell under heaven. were called by hearing and
believing upon the name of the Son of God.! Having, there-
fore, received the seal, they had one understanding and one
mind; and their faith became one, and their love one, and
with the name they bore also the spirits of the virgins. On
this account the building of the tower became of one colour,
bright as the sun. But after they had entered into the same
place, and became one body, certain of these defiled them-
selves, and were expelled from the race of the righteous, and
became again what they were before, or rather worse."

CHAP. XVIII.

* How, sir," I said, “ did they become worse, after having
known God??? “ He that does not know God,” he answered,
* and practises evil, receives ἃ certain chastisement for his
wickedness; but he that has known God, ought not any
longer to do evil, but to do good. If, accordingly, when he

! Name of the Son of God. Name of God.— Lips.
3 God in Pal.; Lord in Vat. and Ath. ; Christ in Lips.

422 THE PASTOR OF HERMAS.

ought to do good, he do evil, does not he appear to do greater
evil than he who does not know God? For this reason, they
who have not known God and do evil are condemned to death ;
but they who have known God, and have seen His mighty
works, and still continue in evil, shall be chastised doubly,
and shall die for ever. In this way, then, will the church
of God be purified. For as you saw the stones rejected from
the tower, and delivered to the evil spirits, and cast out thence,
so [they also shall be cast out, and !] there shall be one body
of the purified, as the tower also became, as it were, of one
stone after its purification. In like manner also shall it be
with the church of God, after it has been purified, and has
rejected the wicked, and the hypocrites, and the blasphemers,
‘and the waverers, and those who commit wickedness of dif-
ferent kinds. After these have been cast away, the church
of God shall be one body, of one mind, of one understanding,
of one faith, of one love. And then the Son of God will be
exceeding glad, and shall rejoice over them, because He has
received His people pure.” «All these things, sir," I said, “are
great and glorious.

* Moreover, sir,” I said, * explain to me the power and
the actions of each one of the mountains, that every soul,
trusting in the Lord, and hearing it, may glorify His great,
and marvellous, and glorious name." “ Hear," he said, “the
diversity of the mountains and of the twelve nations.

CHAP. XIX.

“From the first mountain, which was black, they that
believed are the following: apostates and blasphemers against
the Lord, and betrayers of the servants of God. To these
repentance is not open ; but death lies before them, and on
this account also are they black, for their race is a lawless
one. And from the second mountain, which was bare, they
who believed are the following: hypocrites, and teachers of
wickedness. And these, accordingly, are like the former,
not having any fruits of righteousness ; for as their mountain
was destitute of fruit, so also such men have. a name indeed,

1 Omitted in Vat., ZEth., Lips.

THE PASTOR OF HERMAS. 423

but are empty of faith, and there-is no fruit of truth in them.
They indeed have repentance in their power, if they repent
quickly; but if they are slow in so doing, they shall die
along with the former.” “Why, sir," I said, *have-these
repentance, but the former not? for their actions are nearly
the same.” “On this account,” he said, “ have these repent-
ance, because they did not blaspheme their Lord, nor become
betrayers of the servants of God; but on account of their
desire of possessions they became hypocritical, and each one
taught according to the desires of men that were sinners.
But they will suffer a certain punishment; and repentance is
before them, because-they were not blasphemers or traitors.

Cnar. xx.

* And from the third mountain, which had thorns and
thistles, they who believed are the following. There are
some of them rich, and others immersed in much business.
The thistles are the rich, and the thorns are they who are
immersed in much business. Those, [accordingly, who are
entangled in many various kinds of business, do ποῖ 1] cleave
to the servants of God, but wander away, being choked by
their business transactions ; and the rich cleave with difficulty
to the servants of God, fearing lest these should ask something
of them. Such persons, accordingly, shall have difficulty in
entering into the kingdom of God. For as it is disagreeable
to walk among thistles with naked feet, so also it is hard for
such to enter the kingdom of God.? But to all these repent-
ance, and that speedy, is open, in order that what they did
not do in former times they may make up for in these days,
and do some good, and they shall live unto God. But if
they abide in their deeds, they shall be delivered to those
women, who will put them to death,

Cnar. xxi.

** And from the fourth mountain, which had much grass, the

1 Omitted in Lips, The text from Vat. Substantially the same in the
other two.
? Matt. xix. 28, 24.

424 THE PASTOR OF HERMAS.

upper parts of the plants green, and the parts about the root:
withered, and some also scorched by the sun, they who believed
are the following : the doubtful, and they who bave the Lord
upon their lips, but have Him not in their heart. On this
account their foundations are withered, and have no strength;
and their words alone live, while their worksare dead. Such
persons are [neither alive nor] dead. They resemble, there-
fore, the waverers: for the wavering are neither withered
nor green, being neither living nor dead. For as their
blades, on seeing the sun, were withered, so also the waver-
ing, when they hear of affliction, on account of their fear,
worship idols, and are ashamed of the name of their Lord.
Such, then, are neither alive nor dead. But these also may
yet live, if they repent quickly; and if they do not repent,
they are already delivered to the women, who take away
their life.

CHAP. XXII.

‘And from the fifth mountain, which had green grass, and
was rugged, they who believed are the following: believers,
indeed, but slow to learn, and obstinate, and pleasing them-
selves, wishing to know everything, and knowing nothing at
all. On account of this obstinacy of theirs, understanding
departed from them, and foolish senselessness entered into
them. And they praise themselves as having wisdom, and
desire to become teachers, although destitute of sense. On
account, therefore, of this loftiness of mind, many became vain,
exalting themselves: for self-will and empty confidence is a
great demon. Of these, accordingly, many were rejected,
but some repented and believed, and subjected themselves to
those that had understanding, knowing their own foolishness.
And to the rest of this class repentance is open; for they
were not wicked, but rather foolish, and without understand-
ing. If these therefore repent, they will live unto God; but
if they do not repent, they shall have their dwelling with the
women who wrought wickedness among them.

! Omitted in Lips.

THE PASTOR OF HERMAS. 425

CHAP. XXIII.

* And those from the sixth mountain, which had clefts large
and small, and decayed grass in the clefts, who believed, were
the following: they who occupy the small clefts are those
who bring charges against one another, and by reason of their
slanders have decayed in the faith. Many of them, however,
repented; and the rest also will repent when they hear my
commandments, .for their slanders are small, and they will
quickly repent. But they who occupy the large clefts are
persistent in their slanders, and vindictive in their anger
against each other. These, therefore, were thrown away
from the tower, and rejected from having a part in its
building. Such persons, accordingly, shall have difficulty
in living. If our God and Lord, who rules over all things,
and has power over all His creation, does not remember evil
against those who confess their sins, but is merciful, does
man, who is corruptible and full of sins, remember evil
against a fellow*man, as if he were able to destroy or to save
him?! I, the angel of repentance, say unto you, As many of
you as are of this way of thinking, lay it aside, and repent,
and the Lord will heal your former sins, if you purify your-
selves from this demon; but if not, you will be delivered
over to him for death.

CHAP. XXIV.

“ And those who believed from the seventh mountain, on
which the grass was green and flourishing, and the whole of
the mountain fertile, and every kind of cattle and the fowls
of heaven were feeding on the grass on this mountain, and
the grass on which they pastured became more abundant,
were the following: they were always simple, and harmless,
and blessed, bringing no charges against one another, but
always rejoicing greatly because of the servants of God, and
being clothed with the holy spirit of these virgins, and always
having pity on every man, and giving aid from their own labour
to every man, without reproach and without hesitation.? The

1 Jas. iv. 12. - 3 Gir. xx. 15, xli. 22; Jas. i. 5.

426 THE PASTOR OF HERMAS.

Lord, therefore, seeing their simplicity and all their meek-
ness, multiplied them amid the labours of their hands, and
gave them grace in all their doings. And I, the angel of
repentance, say to you who are such, Continue to be such as
these, and your seed will never be blotted out; for the Lord
has made trial of you, and inscribed you in the number of
us, and the whole of your seed will dwell with the Son of
God; for ye have received of His Spirit.

CHAP. xxv.

« And they who believed from the eighth mountain, where
were the many fountains, and where all the creatures of God
drank of the fountains, were the following: apostles, and
teachers, who preached to the whole world, and who taught
solemnly and purely the word of the Lord, and did not at all
fall into evil desires, but walked always in righteousness and
truth, according as they had received the Holy Spirit. Such
persons, therefore, shall enter in with the angels.’

CHAP. XXVI.

« And they who believed from the ninth mountain, which
was deserted, and had in it creeping things and wild beasts
which destroy men, were the following: they who had the
stains are servants,” who discharged their duty ill, and who
plundered widows and orphans of their livelihood, and gained
possessions for themselves from the ministry, which they had
received. If, therefore, they remain under the dominion of
the same desire, they are dead, and there is no hope of life
for them ; but if they repent, and finish their ministry in a
holy manner, they shall be able to live. And they who were
covered with scabs are those who have denied their Lord,
and have not returned to Him again ; but becoming withered
and desert-like, and not cleaving to the servants of God, but
living in solitude, they destroy their own souls. For as a vine,
when left within an enclosure, and meeting with neglect, is
destroyed, and is made desolate by the weeds, and in time
grows wild, and is no longer of any use to its master, so also

1 Cf. Donaldson's Hist. of Christ. Lit. vol. i. p. 291. 3 διάκονοι.

THE PASTOR OF HERMAS. 427

are such men as have given themselves up, and become useless
to their Lord, from having contracted savage habits. These
men, therefore, have repentance in their power, unless they
are found to have denied from the heart; but if any one is
found to have denied from the heart, I do not know if he
may live. And I say this not for these present days, in order
that any one who has denied may obtain repentance, for it is
impossible for him to be saved who now intends to deny his
Lord; but to those who denied Him long ago, repentance
seems to be possible. If, therefore, any one intends to
repent, let him do so quickly, before the tower is com-
pleted ; for if not, he will be utterly destroyed by the women.
And the chipped stones are the deceitful and the slanderers ;
and the wild beasts, which you saw on the ninth mountain,
are the same. For as wild beasts destroy and kill a man by
their poison, so also do the words of such men destroy and
ruin a man. These, accordingly, are mutilated in their faith,
on account of the deeds which they have done in themselves;
yet some repented, and were saved. And the rest, who are
of such a character, can be saved if they repent; but if they
do not repent, they will perish with those women, whose
strength they have assumed.

CHAP. XXVII.

“And from the tenth mountain, where were trees which
overshadowed certain sheep, they who believed were the
following: bishops’ given to hospitality, who always gladly
received into their houses the servants of God, without
dissimulation. And the bishops never failed to protect,
by their service, the widows, and those who were in want,
and always maintained a holy conversation. All these, ac-
cordingly, shall be protected by the Lord for ever. They
who do these things are honourable before God, and their
place is already with the angels, if they remain to the end
serving God.

1 Bishops. Bishops, that is, presidents of the churches.— Vat.

428 THE PASTOR OF HERMAS.

CnHaP. XXVIII.

“And from the eleventh mountain, where were treeg full of
fruits, adorned with fruits of various kinds, they who believed
were the following: they who suffered for the name of the
Son of God, and who also suffered cheerfully with their whole
' heart, and laid down their lives.” “ Why, then, sir,” I said,
* do all these trees bear fruit, and some of them fairer than
the rest?” * Listen," he said: “all who once suffered for
the name of the Lord are honourable before God; and of
all these the sins were remitted, because they suffered for
the name of the Son of God. And why their fruits are of
various kinds, and some of them superior, listen. All,” he
continued, “who were brought before the autliorities and were
examined, and did not deny, but suffered cheerfully—these
are held in greater honour with God, and of these the fruit
is superior; but all who were cowards, and in doubt, and
who reasoned in their hearts whether they would deny or
confess, and yet suffered, of these the fruit is less, because
that suggestion came into their hearts; for that suggestion—
that a servant should deny his Lord—is evil. Have a care,
therefore, ye who are planning such things, lest that sugge-
tion remain in your hearts, and ye perish unto God. And
ye who suffer for His name ought to glorify God, because
He deemed you worthy to bear His name, that all your
sins might be healed. [Therefore, rather deem yourselves
happy], and think that ye have done a great thing, if any of
you suffer on account of God. The Lord bestows upon you
life, and ye do not understand, for your sins were heavy; but
if you had not suffered for the name of the Lord, ye would
have died to God on account of your sins. These things |
say to you who are hesitating about denying or confessing:
acknowledge that ye have the Lord, lest, denying Him, ye
be delivered up to prison. If the heathen chastise their
slaves, when one of them denies his master, what, think ye,
will your Lord do, who has authority over all men? Put
away these counsels out of your hearts, that you may live
continually unto God.

THE PASTOR OF HERMAS. 429

Cnar. xxix.

* And they who believed from the twelfth mountain, which
was white, are the following: they are as infant children, in
whose hearts no evil originates ; nor did they know what
wickedness is, but always remained as children. Such
accordingly, without doubt, dwell in the kingdom of God,
because they defiled in nothing the commandments of God ;
but they remained like children all the days of their life in
the same mind. ΑἹ] of you, then, who shall remain stedfast,
and be as children,’ without doing evil, will be more honoured
than all who have been previously mentioned ; for all infants
are honourable before God, and are the first persons with
Him. Blessed, then, are ye who put away wickedness from
yourselves, and put on innocence. As the first of all will
you live unto God."

After he had finished the similitudes of the mountains, I
said to him, “ Sir, explain to me now about the stones that
were taken out of the plain, and pat into the building instead
of the stones that were taken out of the tower; and about
the round stones that were put into the building; and those
that still remain round."

Cua. xxx.

* Hear,” he answered, “about all these also, The stones
taken ont of the plain and put into the building of the tower
instead of those that were rejected, are the roots of this white
mountain. When, therefore, they who believed from the
white mountain were all found guileless, the Lord of the
tower commanded those from the roots of this mountain to
be cast into the building of the tower; for he knew that if
these stones were to go to the building of the tower, they
would remain bright, and not one of them become black.’
But if he had so resolved with respect to the other mountains,
it would have been necessary for him to visit that tower

1 Matt. xviii. 3.

? Here ends Codex Lipsiensis. The rest of the text is from the com-
mon translation corrected by the Palatine and ZEthiopic.

480 THE PASTOR OF HERMAS.

again, and to cleanse it. Now all these persons were found
white who believed, and who will yet believe, for they are of
the same race. "This is a happy race, because it is innocent.
Hear now, further, about these round and shining stones.
All these also are from the white mountain. Hear, moreover,
why they were found round: because their riches had obscured
and darkened them a little from the truth, although they
never departed from God; nor did any evil word proceed out
of their mouth, but all justice, virtue, and truth. When the
Lord, therefore, saw the mind of these persons, that they
were born good, and could be good, He ordered their riches
to be cut down, not to be taken away fer ever, that they
might be able to do some good with what was left them;
and they will live unto God, because they are of a good race.
Therefore were they rounded a little by the chisel, and put
in the building of the tower.

CHAP. XXXI.

* But the other round stones, which had -not yet been
adapted to the building of the tower, and had not yet
received the seal, were for this reason put back into their
place, because they are exceedingly round. Now this age
must be cut down in these things, and in the vanities of
their riches, and then they will meet in the kingdom of God;
for they must of necessity enter into the kingdom of God,
because the Lord has blessed this innocent race. Of this
race, therefore, no one will perish ; for although any of them
be tempted by the most wicked devil, and commit sin, he will
quickly return to his Lord. I deem you happy, I, who am
the messenger of repentance, whoever of you are innocent as
children,! because your part is good, and honourable before
God. Moreover, I say to you all, who have received the
seal of the Son of God, be clothed with simplicity, and be
not mindful of offences, nor remain in wickedness. Lay
aside, therefore, the recollection of your offences and bitter-
nesses, and you will be formed in one spirit. And heal and
take away from you those wicked schisms, that if the Lord of

1 Matt. xviii. 8, xix. 14.

THE PASTOR OF HERMAS. 431

the flocks come, He may rejoice concerning you. And He
will rejoice, if He find all things sound, and none of you shall
perish. But if He find any one of these sheep strayed, woe
to the shepherds! And if the shepherds themselves have
strayed, what answer will they give Him for their flocks?
Will they perchance say that they were harassed by their
flocks? They will not be believed, for the thing is incredible
that a shepherd could suffer from his flock; rather will he
be punished on account of his falsehood. And I myself am
a shepherd, and I am under a most stringent necessity of
rendering an account of you.

CHAP. XXXII.

* Heal yourselves, therefore, while the tower 1s still build-
ing. The Lord dwells in men that love peace, because He
loved peace; but from the contentious and the utterly
wicked He is far distant. Restore to Him, therefore, a
spirit sound as ye received it. For when you have given to
a fuller a new garment, and desire to receive it back entire
at the end, if, then, the fuller return you a torn garment, will
you take it from him, and not rather be angry, and abuse him,
saying, ‘I gave you a garment that was entire: why have you
rent it, and made it useless, so that it can be of no use on
account of the rent which you have made in it?! Would
you not say all this to the fuller about the rent which you
found in your garment? If, therefore, you grieve about
your garment, and complain because you have not received
it entire, what do you think the Lord will do to you, who
gave you a sound spirit, which you have rendered altogether
useless, so that it can be of no service to its possessor? for
its use: began to be unprofitable, seeing it was corrupted by
you. Will not the Lord, therefore, because of this conduct
of yours regarding His Spirit, act in the same way, and deliver
you over to death? Assuredly, I say, he will do the same
to all those whom He shall find retaining a recollection of
offences. Do not trample His mercy under foot, He says,
but rather honour Him, because He is so patient with your
sins, and is not as ye are. Repent, for it is useful to you.

432 THE PASTOR OF HERMAS.

CHAP. XXXIII.

« All these things which are written above, I, the Shepherd,
the messenger of repentance, have showed and spoken to the
servants of God.’ If therefore ye believe, and listen to my
words, and walk in them, and amend your ways, you shall
have it in your power to live: but if you remain in wicked-
ness, and in the recollection of offences, no sinner of that
class will live unto God. All these words which I had to
Say have been spoken unto you."

The Shepherd said to me, * Have you asked me every-
thing?” And I replied, * Yes, sir.” * Why did you not
ask me about the shape of the stones that were put into the
building, that I might explain to you why we filled up the
shapes?” And I said, “I forgot, sir.’ ** Hear now, then,” he
said, “about this also. These are they who have now heard
my commandments, and repented with their whole hearts.
And when the Lord saw that their repentance was good and
pure, and that they were able to remain in it, He ordered their
former sins to be blotted out. For these shapes were their sins,
and they were levelled down, that they might not appear:”

SIMILITUDE TENTH.
Concerning Repentance and Alms-giving.
CHAP. I.

After I had fully written down this book, that messenger
who had delivered me to the Shepherd came into the house
in which I was, and sat down upon a couch, and the Shep-
herd stood on his right hand. He then called me, and spoke
to me as follows: *I have delivered you and your house to
the Shepherd, that you may be protected by him." “Yes,
sir" I said. “If you wish, therefore, to be protected," he
said, * from all annoyance, and from all harsh treatment, and
to have success in every good work and word, and to possess
all the virtues of righteousness, walk in these commandments

1 Servants of God. Servant of the Lord.— th.

THE PASTOR OF HERMAS. 438

which he has given you, and you will be able to subdue all
wickedness. For if you keep those commandments, every
desire and pleasure of the world will be subject to you, and
success will attend you in every good work. "Take unto your-
self his experience and moderation, and say to all that he is
in great honour and dignity with God, and that he is a pre-
sident with great power, and mighty in his office. To him
alone throughout the whole world is the power of repentance
assigned. Does he seem to you to be powerful? But you
despise his experience, and the moderation which he exercises
towards you."

CHAP. It.

Isaid to him, * Ask himself, sir, whether from the time
that he has entered my house I have done anything improper,
or have offended him in any respect. He answered, *I
also know that you neither have done nor will do anything
improper, and therefore I speak these words to you, that you
may persevere. For he had a good report of you to me, and
you will say these words to others, that they also who have
either repented or will still repent may entertain the same
feelings with you, and he may report well of these to me, and
Ito the Lord.” And I said, “Sir, I make known to every
man the great works of God: and I hope that all those who
love them, and have sinned before, on hearing these words,
may repent, and receive life again." “Continue, therefore,
in this ministry, and finish it. And all who follow out his
commands shall have life, and great honour with the Lord.!
But those who do not keep his commandments, flee from his
life, and despise him. But he has his own honour with the
Lord. All, therefore, who shall despise him,? and not follow
his commands, deliver themselves to death, and every one of
them will be guilty of his own blood. But I enjoin you, that
you obey his commands, and you will have a cure for your
former sins.

1 Lord. God.—Pal.
3 But he has his own honour . . . despise him, omitted in Vat.

VOL. I. 3E

484 THE PASTOR OF HERMAS.

CHAP. III.

* Moreover, I sent you these virgins, that they may dwell
with you. For I saw that they were courteous to you. You
will therefore have them as assistants, that you may be the
better able to keep his commands: for it is impossible that
these commandments can be observed without these virgins.
Isee, moreover, that they abide with you willingly; but I will
also instruct them not to depart at all from your house: do
you only keep your house pure, as they will delight to dwell
in a pure abode. For they are pure, and chaste, and indus-
trious, and have all influence with the Lord. Therefore, if
they find your house to be pure, they will remain with you;
but if any defilement, even a little, befall it, they will imme-
diately withdraw from your house. For these virgins do not
at all like any defilement.” I said to him, “TI hope, sir, that
I will please them, so that they may always be willing to in-
habit my house. And as he to whom you entrusted me has
no complaint against me, so neither will they have.” He
said to the Shepherd, * I see that the servant of God wishes -
to live, and to keep these commandments, and will place
these virgins in a pure habitation.” When he had spoken
these words he again delivered me to the Shepherd, and called
those virgins, and said to them, * Since I see that you are
willing to dwell in his house, I commend him and his house
to you, asking that you withdraw not at all from it." And
the virgins heard these words with pleasure.

. CHAP. 1v.
The angel! then said to me, ** Conduct yourself manfully

in this service, and make known to every one the great things
of God,’ and you will have favour in this ministry. Who-
ever, therefore, shall walk in these commandments, shall have
life, and will be happy in his life; but whosoever shall neglect
them shall not have life, and will be unhappy in this life.
Enjoin all, who are able to act rightly, not to cease well-doing;

! Angel, ZEth.; Pastor, Pal.; omitted in Vat.

3 God, common version; Lord, ZEth., Pal.; Lord God, Vat.

THE PASTOR OF HERMAS. 435

for, to practise good works is useful to them. And I say that
every man ought to be saved from inconveniences. For both
he who is in want, and he who suffers inconveniences in his
daily life, is in great torture and necessity. Whoever, there-
fore, rescues a soul of this kind from necessity, will gain for
himself great joy. For he who is harassed by inconveniences
of this kind, suffers equal torture with him who is in chains.
Moreover many, on account of calamities of this sort, when
they could not endure them, hasten their own deaths. Who-
ever, then, knows a calamity of this kind afflicting ἃ man, and
does not save him, commits a great sin, and becomes guilty of
his blood. Do good works, therefore, ye who have received
good from the Lord; lest, while ye delay to do them, the
building of the tower be finished, and you be rejected from
the edifice: there is now no other tower a-building. For on
your account was the work of building suspended. Unless,
then, you make haste to do rightly, the tower will be com-
pleted, and you will be excluded.”

After he had spoken with me he rose up from the couch,
and taking the Shepherd and the virgins, he departed. But
he said to me that he would send back the Shepherd and the
virgins to my dwelling. Amen.’

1 The Vatican has: ‘‘ Here ends the Book of the Shepherd, the disciple
of the blessed apostle Paul. Thanks be to God." The thiopic has:
‘‘ May the name of him who wrote this book be written on a pillar of
gold. With thanksgiving to Father, Son, and Holy Spirit, this book
of the prophet Hermas has been finished. Amen. Finished are the
visions, and commandments, and similitudes of the prophet Hermas,
who is Paul, in the year 191 of mercy, 23d night and 22d day of the
month,” etc. The writer goes on to show that Hermas is Paul, appealing
to Acts xiii. 12.

FRAGMENTS OF PAPIAS.

was hing τῇ amt cnr dr ΣΞ μα σι, & sce ὦ
Phrygia, im the fc Ge of ste emi secre. — Lane
writers aform tha: he sufieret mur-r-uümr sium ac. if:
of his death.

He was a beaver cf zur Aye Sum eu was sr terms if
intimate IDieTOONTWE WIL IDZIT Wie Las ΕἼ πα che lor amc
in regard to the msrmps of om Drs, xm: w:ve them ims
a production drided amo fve inks This wick Gres nx
seem to have beem comine2 to zn exposciem cf loe savings
of Christ, but to have eustained rach izceical inifonmsiior.

Eusebius! speaks of Pzzzas zs a man most learned ia £2
things, and well acgua:miec wah the Scrnxzmes In anxine
passage? he describes kim as cf sal capac;v. The fran
ments of Paptas are translated froca the text civen in Rocth’s
Reliquie Sacra, vol. τ.

! Hut. Excl τὰ. 39. * Tied.

FRAGMENTS OF PAPIAS.

——H—À

From the Exposition of the Oracles of the Lord."

HE writings of Papias in common circulation are
five in number, and these are called an Exposition
of the Oracles of the Lord. Irenzeus makes
mention of these as the only works written by

: him, in the following words: * Now testimony is borne to

these things in writing by Papias, an ancient man, who was ἃ

hearer of John, and a friend of Polycarp, in the fourth of his

books; for five books were composed by him." Thus wrote

Irenzus. 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? from those who were
acquainted with them [the apostles] in the following words:]

But I shall not be unwilling to put down, along with my
interpretations, whatsoever instructions I received with care
at any time from the elders, and stored up with care in my

memory, assuring you at the same time of their truth. For I

did not, like the multitude, take pleasure in those who spoke

1 This fragment is found in Eusebius, Hist. Eccl. iii. 39.

3 Literally, ** the things of faith.”

8 Papias states that he will give an exact account of what the elders
said ; and that, in addition to this, he will accompany this account with
an explanation of the meaning and import of the statements.

441

442 FRAGMENTS OF PAPIAS.

much, but in those who taught the truth ; nor in those who
related strange commandments,' but in those who rehearsed
the commandments given by the Lord to faith,” and proceed.
ing from truth itself. If, then, any one who had attended on
the elders came, I asked minutely after their sayings, —what
Andrew or Peter said, or what was said by Philip, or by
Thomas, or by James, or by John, or by Matthew, or by any
other of the Lord's disciples: which things? Aristion and the
presbyter John, the disciples of the Lord, say. For I imagined
that what was to be got from books was not so profitable to
me as what came from the living and abiding voice.

11.4

[The early Christians] called those who practised a godly
guilelessness,” children, [as is stated by Papias in the first book
of the Lord’s Expositions, and by Clemens Alexandrinus in
his Padagogue.|

111.°

Judas walked about in this world a sad’ example of impiety;
for his body having swollen to such an extent that he could
not pass where a chariot could pass easily, he was crushed by
the chariot, so that his bowels gushed out.°

1 Literally, ** commandments belonging to others,” and therefore
strange and novel to the followers of Christ.

3 Given to-faith has been variously understood. Either not stated in
direct language, but like parables given in figures, so that only the faith-
ful could understand ; or entrusted to faith, that is, to those who were
possessed of faith, the faithful.

8 Which things: this is usually translated, ** what Aristion and Joba
say ;" and the translation is admissible. But the words more naturally
mean, that John and Aristion, even at the time of his writing, wee
telling him some of the sayings of the Lord.

* This fragment is found in the Scholia of Maximus on the works dl
Dionysius the Areopagite.

5 Literally, **a guilelessness according to God.”

* This fragment is found in CEcumenius. * Literally, “‘ grest.”

8 Literally, ** were emptied out." Theophylact, after quoting ti

FRAGMENTS OF PAPIAS. 443

Iv.!

[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, take me; bless the Lord through me^ In
like manner, [He said] that a grain of wheat would produce ten
thousand ears, and that every ear would have ten thousand
grains, and every grain would yield ten pounds of clear, pure,
fine flour; and that apples, and seeds, and grass would produce
in similar proportions ; and that all animals, feeding then only
on the productions of the earth, would become peaceable and
harmonious, and be in perfect subjection to man." [Testi-
mony is borne to these things in writing by Papias, an ancient
man, who was a hearer of John and a friend of Polycarp,
in the fourth of his books; for five books were composed by
him. And he added, saying, * Now these things are credible
to believers. And Judas the traitor,” says he, “ not believing,
and asking, * How shall such growths be accomplished by the
Lord?’ the Lord said, ‘ They shall see who shall come to
them. These, then, are the times mentioned by the prophet
Isaiah : * And the wolf shall lie down with the lamb,’ etc.
(Isa. xi. 6 ff.)."]
passage, adds other particulars, as if they were derived from Papias. He
says that Judas's eyes were so swollen that they could not see the light ;
that they were 80 sunk that they could not be seen, even by the optical
instruments of physicians; and that the rest of his body was covered
with runnings and worms. He further states, that he died in a solitary
spot, which was left desolate until his time; and no one could pass the
place without stopping up his nose with his hands.

1 From Irensus, Her. v. 82.

444 FRAGMENTS OF PAPIAS.

As the presbyters say, then? 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 ;* for everywhere the Saviour will be seen, according
as they shall be worthy who see Him. But that there is
this distinction between the habitation of those who produce
an hundred-fold, and that of those who produce sixty-fold,
and that of those who produce thirty-fold ; for the first will
be taken up into the heavens, the second class will dwell in
Paradise, and the last will inhabit the city; and that on this
account the Lord said, “In my Fathers house are many
mansions :"* 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, according as each one is
or shall be worthy. And this is the couch? in which they
shall recline who feast, being invited to the wedding. The
presbyters, the disciples of the apostles, say that this is the
gradation and arrangement of those who are saved, and that
they advance through steps of this nature; and that, more-
over, they ascend through the Spirit to the Son, and through
the Son to the Father; and that in due time the Son will
yield up His work to the Father, even as it is said by the
apostle, * For He must reign till He hath put all enemies
under His feet. The last enemy that shall be destroyed is
death." For in the times of the kingdom the just man who
is on the earth shall forget to die. * But when He saith all
things are put under Him, it is manifest that He is excepted
which did put all things under Him. And when all things
shall be subdued unto Him, then shall the Son also Himself

1 This fragment is found in Irengus, Her. v. 36; but it is a mere
guess that the saying of the presbyters is taken from the work of Papias.

3 [n the future state.

8 The new Jerusalem on earth.

* John xiv. 2.

5 Commentators suppose that the reference here is to Matt. xx. 23.

6 Matt. xxii. 10. 71 Cor. xv. 25, 26.

FRAGMENTS OF PAPIAS. 445

be subject unto Him that put all things under Him, that God
may be all in all"!

v1?

[Papias, who is now mentioned by us, affirms that he
received the sayings of the apostles from those who accom-
panied them, and he moreover asserts that he heard in person
Aristion and the presbyter John. Accordingly he mentions
them frequently by name, and in his writings gives their
traditions. Our notice of these circumstances may not be
without its use. It may also be worth while to add to the
statements of Papias already given, other passages of his
in which he relates some miraculous deeds, stating that he
acquired the knowledge of them from tradition. The resi-
dence of the Apostle Philip with his daughters in Hierapolis
has been mentioned above. We must now point out how
Papias, who lived at the same time, relates that he had
received a wonderful narrative from the daughters of Philip.
For he relates that a dead man was raised to life in his day.’
He also mentions another miracle relating to Justus, surnamed
Barsabas, how he swallowed a deadly poison, and received no
harm, on account of the grace of the Lord. The same person,
moreover, has set down other things as coming to him from
unwritten tradition, amongst these some strange parables and
instructions of the Saviour, and some other things of a more
fabulous nature. Amongst these he says that there will be
a millennium after the resurrection from the dead, when the
personal reigu of Christ will be established on this earth.
He moreover hands down, in his own writing, other narratives
given by the previously mentioned Aristion of the Lord's
sayings, and the traditions of the presbyter John. For
information on these points, we can merely refer our readers
to the books themselves; but now, to the extracts already

11 Cor. xv. 27, 28. 3 From Eusebius, Hist. Eccl. iii. 89.

3 ' [n his day " may mean Δ in the days of Papias," or ‘in the days
of Philip.” As the narrative came from the daughters of Philip, it is
more likely that Philip’s days are meant.

446 FRAGMENTS OF PAPIAS.

made, we shall add, as being a matter of primary importance,
a tradition regarding Mark who wrote the Gospel, which
he [Papias] has given in the following words]: And the
presbyter said this. Mark having become the interpreter
of Peter, wrote down accurately whatsoever he remembered.
It was not, however, in exact order that he related the say-
ings or deeds of Christ. For he neither heard the Lord nor
accompanied Him. But afterwards, as I said, he accompanied
Peter, who accommodated his instructions to the necessities
[of his hearers], but with no intention of giving a regular
narrative of the Lord's sayings. Wherefore Mark made no
mistake in thus writing some things as he remembered them.
For of one thing he took especial care, not to omit anything
-- he had heard, and not fo 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]
$e /^Yn'the Hebrew language, and each one interpreted them as
best he could. [The same person uses proofs from the First
Epistle of John, and from the Epistle of Peter in like manner.
And he also gives another story of a woman ! who was accused
of many sins before the Lord, which is to be found in the

Gospel according to the Hebrews.]

Vu.’

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.’

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.

3 This extract is made from Andreas Cesariensis.

8 That is, that government of the world’s affairs was a failure. An
ancient writer takes τάξις to mean the arraying of the evil angels in
battle against God. — . s | o7

L Wee ssl fs Jive mal baw (by Rut. a it Ate
pem Is del The ὁ eet af faltem I^
Ὅς Mire erre ien Ael end d

IE ais Le ew -

FRAGMENTS OF PAPIAS. 7 £T

vili!

With regard to the inspiration of the book (Revelation),
we deem it superfluous to add another word; for the blessed
Gregory Theologus and Cyril, and even men of still older
date, Papias, Irenzus, Methodius, and Hippolytus, bore
entirely satisfactory testimony to it.

Ix?

Taking occasion from Papias of Hierapolis, the illustrious,
a disciple of the apostle who leaned on the bosom of Christ,
and Clemens, and Pantenus the priest of [the church] of
the Alexandrians, and the wise Ammonius, the ancient and
first expositors, who agreed with each other, who understood
the work of the six days as referring to Christ and the whole
church.

(1. Mary the mother of the Lord; (2.) Mary the wife
of Cleophas or Alpheus, whe was the mother of James the
bishop and apostle, and of Simon and Thaddeus, and of one
Joseph; (3.) Mary Salome, wife of Zebedee, mother of John
the evangelist and James; (4.) Mary Magdalene. These
four are found in the Gospel. James and Judas and Joseph
were sons of an aunt (2) of the Lord’s. James also and John
were sons of another aunt (3) of the Lord’s. Mary (2),
mother of James the less and Joseph, wife of Alpheus, was
the sister of Mary the mother of the Lord, whom John names '

! This also is taken from Andreas Cresariensis.

3 This fragment, or rather reference, is taken from Anastasius Sinaita.
Routh gives, as another fragment, the repetition of the same statement
by Anastasius.

8 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 medisval Papias. The dic-
tionary exists in MS. both at Oxford and Cambridge."

448 FRAGMENTS OF PAPIAS.

of Cleophas, either from her father or from the family of the
clan, or for some other reason. Mary Salome (3) is called
Salome either from her husband or her village. Some affirm
that she is the same as Mary of Cleophas, because she had
two husbands.

APPENDIX.

— Aa

THE SPURIOUS EPISTLES OF IGNATIUS.

VOL. I. oF

INTRODUCTORY NOTICE.

fal 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 different from that of the other
Ignatian letters, and allusions which they contain to heresies
and ecclesiastical arrangements of a much later date than
that of their professed author, render it perfectly certain that
they are not the authentic production of the illustrious bishop
of Antioch.

We cannot tell when or by whom these epistles were fabri-
cated. They have been thought to betray the same hand as
the longer and interpolated form of the seven epistles which
are generally regarded as genuine. And some have conceived
that the writer who gave forth to the world the “ Apostolic
Constitutions” under the name of Clement, was probably the
author of these letters falsely ascribed to Ignatius, as well as
of the longer recension of the seven epistles which are men-
tioned by Eusebius. .

It was a considerable time before editors in modern times
began to discriminate between the true and the false in the
writings attributed to Ignatius. The letters first published
under his name were those three which exist only in Latin.
These came forth in 1495 at Paris, being appended to a life
of Becket, Archbishop of Canterbury. Some three years
later, eleven epistles, comprising those mentioned by Eusebius,
and four others, were published in Latin, and passed through
four or five editions. In 1536, the whole of the professedly
1 P. 139.

451

452 | APPENDIX.

Ignatian letters were published at Cologne in a Latin ver-
sion ; and this collection also passed through several editions.
It was not till 1557 that the Ignatian epistles appeared for
the first time in Greek at Dillingen. After this date many
editions came forth, in which the probably genuine were still
mixed up with the certainly spurious, the three Latin letters
only being rejected as destitute of authority. Vedelius of
Geneva first made the distinction which is now universally
accepted, in an edition of these epistles which he published in
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 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 Manichzan errors, and could not therefore have been
written before the third century. There are equally decisive
proofs of spuriousness to be found in the Epistle to the
Philippians, such as the references it contains to the Patri- -
passian heresy originated by Praxeas in the latter part of the
second century, and the ecclesiastical feasts, etc., of which it
makes mention. The letter to Maria Cassobolita is of a very
peculiar style, utterly alien from that of the other epistles
ascribed to Ignatius. And it is sufficient simply to glance at
the short Epistles to St John and the Virgin Mary, in order
to see that they carry the stamp of imposture on their front ; :
and, indeed, no sooner were they published than by almost
universal consent they were rejected. —

THE SPURIOUS EPISTLES OF IGNATIUS. | 453.

But though the additional Ignatian letters here given are
. confessedly spurious, we have thought it not improper to
present them to the English reader in an appendix to our
first volume. We have done so, because they have been so
closely connected with the name of the bishop of Antioch,
and also because they are in themselves not destitute of
interest. We lave, moreover, the satisfaction of thus placing
for the first time within the reach of one acquainted only
with our language, all the materials that have entered into the
protracted agitation of the famous Ignatian controversy.

THE EPISTLE OF IGNATIUS TO
THE TARSIANS.

----.------α͵..,Ρ»...............

MEGNATIUS, who is also called Theophorus, to the
Ἢ church which is at Tarsus, saved in Christ, worthy
of praise, worthy of remembrance, and worthy of
~ A love: Mercy and peace from God the Father, and

the Lord Jesus Christ, be ever multiplied.

CuapP. 1.—His own sufferings: exhortation to stedfastness.

From Syria even unto Rome [ 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 weunds me day by day. But none of these
hardships * move me, neither count I my life dear unto my-
self"! 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,"? and be ye stedfast, * for the
just shall live by faith ;”* be ye unwavering, for “the Lord
causes those to dwell in a house who are of one and the same
character." *

Cuap. 11.— Cautions against false doctrine.

I have learned that certain of the ministers of Satan have
wished to disturb you, some of them asserting that Jesus was
1 Acts xx. 24. 3 1 Cor. xvi. 13.
3 Hab. ii. 4; Gal. iii. 11. 4 Ps. Ixviii. 7 (after the LXX.).
455

456 | APPENDIX.

born [only!] in appearance, was crucified in appearance, and
died in appearance; others that He is not the Son of the
Creator, and others that He is Himself God over all.? 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. A swarm of such
evils has burst in upon us? But ye have not “ given place
by subjection to them, no, not for one hour.”* For ye are
the fellow-citizens as well as the disciples of Paul, who *fully
preached the gospel from Jerusalem, and round about unto
Illyricum," and bare about “the marks of Christ" in his
flesh.

Cuap. 111.—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."* And again, “In that He died,
He died unto sin once: but in that He liveth, He liveth
unto God.”*® Otherwise, what advantage would there be in
[becoming subject to] bonds, if Christ has not died? what
advantage in patience? what advantage in [enduring] stripes!
And why such facts as the following: Peter was crucified ;
Paul and James were slain with the sword; John was banished
to Patmos; Stephen was stoned to death by the Jews who
killed the Lord? But, [in truth,] none of these sufferings were
in vain; for the Lord was really crucified by the ungodly.

1 Some omit this.

2 That is, as appears afterwards from chap. v., 80 as to have no per-
sonality distinct from the Father.

3 The translation is here somewhat doubtful. 4 Gal. ii. 5.

5 Rom. xv. 19. 6 Gal. vi. 17. T Gal. vi. 14.

9 Acta xxvi. 23 (somewhat inaccurately rendered in English version).
9 Rom. vi. 10.

THE SPURIOUS EPISTLES OF IGNATIUS. 451

CuaP. 1v.— 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,"! and God the Word, who
also created all things. For says the apostle, “There is one
God, the Father, of whom are all things; and one Lord Jesus
Christ, by whom are all things."? And again, “ For there is
one God, and one Mediator between God and men, the man
Christ Jesus ;"? and, “ By Him were all things created that
are in heaven, and on earth, visible and invisible; and He is
before all things, and by Him all things consist.” *

Cuap. v.—Refutation of the previously mentioned errors.

And that He Himself is not God over all, and the Father,
but His Son, He [shows when He] says, “6 I ascend unto my
Father and your Father, and to my God and your God"?
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"* Wherefore
it is one [Person] who put all things under, and who is all
in all, and another [Person] to whom they were subdued,
who also Himself, along with all other things, becomes sub-
ject [to the former].

CHAP. vr.— Continuation.

Nor is He ἃ mere man, by whom and in whom all things
were made ; for “all things were made by Him.”” “ 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."* And how could a mere man be
addressed in such words as these: “Sit Thou at my right
hand ?"? And how, again, could such an one declare:

“Before Abraham was, I am?” And, “ Glorify me with

1 Col. i. 15. 3 ] Cor. viii. 6. 3 ] Tim. ii. 5.

* Col. i. 16, 17. 5 John xx. 17. 6 1 Cor. xv. 28.
7 John i. 8. 8 Prov. viii. 27, 30. 9 Ps. cx. 1.

10 John viii. 58.

458 APPENDIX.

Thy glory which I had before the world was?”' 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 lighteth
every man that cometh into the world: He was in the world,
and the world was made by Him, and the world knew Him
not. He came unto His own, and His own received Him not?
How could such a one be a mere man, receiving the begin-
ning of His existence from Mary, and not rather God the
Word, and the only-begotten Son? For “in the beginning
was the Word, and the Word was with God,‘ and the Word
was God.”* And in another place, “The Lord created me,
the beginning of His ways, for His works. Before the world
did He found me, and before all the hills did He beget me."*

CnBaAP. vr1.— 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"? And [says] the
apostle, “ For this corruptible must put on incorruption, and
this mortal must put on immortality."? And that we must
live soberly and righteously, he [shows when he] says again,
* Be not deceived : neither adulterers, nor effeminate persons,
nor abusers of themselves with mankind, nor fornicators, nor
revilers, nor drunkards, nor thieves, can inherit the kingdom
of God."? 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^? But if such be our condition and feelings, wherein

1 John xvii. 5. 2 John vi. 38.

3 John i. 9, 10, 11. * John i. 1.

5 Some insert here John i. 8. 6 Prov. viii. 22, 23, 25.
7 John. v. 26, 28. 8 1 Cor. xv. 58.

9 1 Cor. vi. 9. 10 1 Cor. xv. 13, 14, 17, 18, 19, 82.

THE SPURIOUS EPISTLES OF IGNATIUS. 489

shall we differ from asses and dogs, who have no care about
the future, but think only of eating, and of indulging!
such appetites as follow after eating? For they are un-
acquainted with any intelligence moving within them.

CuapP. virtr.— Ezhortations 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." ? Ye presbyters, be subject to the bishop; ye
deacons, to the presbyters; and ye, the people, to the pres-
byters and the deacons. Let my soul be for theirs who
preserve this good order; and may the Lord be with them
continually ! |

Cuap. 1xX.—Ezhortations to the discharge of relative duties.

Ye husbands, love your wives; and ye wives, your hus-
bands. Ye children, reverence your parents. Ye parents,
“bring up your children in the nurture and admonition of
the Lord."? 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. Ido 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!

Caap. x.—Salutations.

May I enjoy your prayers! Pray ye that I may attain to
Jesus. I commend unto you the church which is at Antioch.
1 Literally, ‘‘ coming also to the appetite of those things after eating.”

The text is doubtful.
2 Rom. xiii. 14. 8 Eph. vi. 4.

460 APPENDIX.

The churches of Philippi,! whence also I write to you, salute
you. Philo, your deacon, to whom also I give thanks as one
who has zealously ministered to me in all things, salutes you.
Agathopus, the deacon from Syria, who follows me in Christ,
salutes you. ‘Salute ye one another with a holy kiss."*
I salute you all, both male and female, who are in Christ.
Fare ye well in body, and soul, and in one Spirit; and do
not ye forget me. The Lord be with you!
! Literally, ** of the Philippians." ? ] Pet. v. 14.

THE EPISTLE OF IGNATIUS TO THE
ANTIOCHIANS.

——P———M—

SGNATIUS, who is also called Theophorus, to the
BI church sojourning in Syria, which has obtained
mercy from God, and been elected by Christ, and

^ which first! received the name of Christ, [wishes]
happiness in God the Father, and the Lord Jesus Christ.

CHAP. 1.—Cautions against error.

The Lord has rendered my bonds light and easy since I
learnt that you are in peace, and that you live in all har-
mony both of the flesh and spirit. “I therefore, the prisoner
of the Lord,’ beseech you, that ye walk worthy of the voca-
tion wherewith ye are called,” ὃ 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.

Crap. 11.— The true doctrine respecting God and Christ.

For Moses, the faithful servant of God, when he said,
“The Lord thy God is one Lord,” * and thus proclaimed
1 Comp. Acts xi. 26. ? Literally, ** in the Lord.”

8 Eph. iv. 1. 4 Deut. vi. 4; Mark xii. 29.
461

462 APPENDIX.

that there was only one God, did yet forthwith confess also
our Lord when he said, “ The Lord rained upon Sodom and
Gomorrah fire and brimstone from the Lord.”* And again,
« And God? said, Let us make man after our image: and so
God made man, after the image of God made He him.”?
And further, “In the image of God made He man.”* And
that [the Son of God] was to be made man, [Moses shows
when] he says, “ A prophet shall the Lord raise up unto you
of your brethren, like unto me.” ?

CHAP. 111.—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,? 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.”*® And concerning His incarna-
tion, “ Behold, a virgin shall be with child, and shall bring
forth a son ; and they shall call his name Immanuel.” ἢ And
concerning the passion, “ He was led as a sheep to the
slaughter; and as a lamb before her shearers is dumb, I also
was as an innocent lamb led to be sacrificed." !?

CnaP. 1v.— Continuation.

The Evangelists, too, when they declared that the one
Father was “the only true God,"! did not omit what con-
cerned our Lord, but wrote: “In the beginning was the
Word, aud tle 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

1 Gen. xix. 24. 3 The MS. has ** Lord."

3 Gen. i. 26, 27. * Gen. v. 1, ix. 6.

5 Deut. xviii. 15; Acts iii. 22, vii. 97.

6 Literally, ‘‘ after these things." ὠ 7 Isa. xliv. 6.

8 154. ix. 6. 9 Isa. vii. 14; Matt. i. 23.
10 Isa, liii. 7 ; Jer. xi. 19. 1i John xvii. 3.

THE SPURIOUS EPISTLES OF IGNATIUS. 463

was made.”* And concerning the incarnation: “The Word,"
says [the Scripture], “became flesh, and dwelt among us. "2
And again: * The book of the generation of Jesus Christ,
the son of David, the son of Abraham."? And those very
apostles, who said “that there is one God," * said also that
* there 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” °
for the life and salvation of the world.

Cuap. 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 righteousness. He also that confesseth Christ,
yet not as the Son of the Maker of the world, but of some
other unknown? being, different from Him whom the law and
the prophets have proclaimed, this man is an instrument of the
devil. And he that rejects the incarnation, and is ashamed
of the cross for which I am in bonds, this man is antichrist.?
Moreover, he who affirms Christ to be a mere man is accursed,
according to the [declaration of the] prophet,” since he puts
not his trust in God, but in man. Wherefore also he is
unfruitful, like the wild myrtle-tree.

CHAP. vi.— Renewed cautions.

These things I write te you, thou new olive-tree of Christ,
not that 1 am aware you hold any such opinions, but that I
may put you on your guard, as a father does his children.
Beware, therefore, of those that hasten to work mischief,
those * enemies of the cross of Christ, whose end is destruc-
tion, whose glory is in their shame." Beware of those

! John i. 1. 3 John i. 14.
3 Matt. i. 1. 41 Cor. viii. 4, 6 ; Gal. iii. 20.
δ Eph. iv. 0, 6; 1 Tim. ii. δ. 61 Tim. ii. 5.

7 Comp. John vi. 70. Some read, ‘‘ the son of the devil.”
8 Or, ** that cannot be known." '

9 Comp. 1 John ii. 22, iv. 3; 2 John 7.

10 Jer. xvii. 5. - 11 Phil. iii. 18, 19.

464 APPENDIX.

“dumb dogs," those trailing serpents, those scaly! dragons,
those asps, and basilisks, and scorpions. For these are subtle
wolves,’ and apes that mimic the appearance of men.

Cuap. vi1.—Exhortation to consistency of conduct.

Ye have been the disciples of Paul and Peter; do not
lose what was committed to your trust. Keep in remem-
brance Euodias? 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.”* Be ye followers of
me My soul be for yours, when I attain to J esus. Re-
member my bonds.°

CHAP. vit1.—Exhortations to the presbyters and others.

Ye presbyters, “ feed the flock which is among you," ' till
God shall show who is to hold the rule over you. For “I
am now ready to be offered," ? that I “may win Christ"?
Let the deacons know of what dignity they are, and let them
study to be blameless, that they may be the followers of
Christ. Let the people be subject to the presbyters and the
deacons. Let the virgins know to whom they have conse-
crated themselves.

CHAP. Ix.—JDuties of husbands, wives, parents, and children.

Let the husbands love their wives, remembering that, at
the creation, one woman, and not many, was given to one

! The text is here doubtful.

2 Literally, ‘‘ fox-like thoes,” lynxes being perhaps intended.

8 Some think that this is the same person as the Euodias referred to
by St Paul, Phil. iv. 2; but, as appears from the Greek (ver. 8, αἵτινες),
the two persons there mentioned were women.

5 1 Cor. xvi. 22. 5 Comp. 1 Cor. iv. 16.

6 Comp. Col. iv. 18. 71 Pet. v. 2.

5 2 Tim. iv. 6. 9 Phil. iii. 8.

THE SPURIOUS EPISTLES OF IGNATIUS. 465

man. Let the wives honour their husbands, as their own
flesh; and let them not presume to address them by their
names! Let them also be chaste, reckoning their husbands
as their only partners, to whom indeed they have been
united according to the will of God. Ye parents, impart a
holy training to your children. Ye children, * honour your
parents, that it may be well with you.” ?

Cuap. x.— Duties of masters and servants.

Ye masters, do not treat your servants with haughtiness,
but imitate patient Job, who declares, “I did not despise?
the cause* of my man-servant or of my maid-servant, when
they contended with me. For what in that case shall I do
when the Lord makes an inquisition regarding me?”* And
you know what follows. Ye servants, do not provoke your
masters to anger in anything, lest ye become the authors of
incurable mischiefs to yourselves.

Crap. x1.—Jnculcation of various moral duties.

Let no one addicted to idleness eat,® lest he become a wan-
derer about, and a whoremonger. Let drunkenness, anger,
envy, reviling, clamour, and blasphemy * be not so much as
named among you." Let not the widows live a life of plea-
sure, lest they wax wanton against the word.) Be subject
to Cesar in everything in which subjection implies no [spiri-
tual] danger. Provoke not those that rule over you to wrath,
that you may give no occasion against yourselves to those
that seek for it. But as to the practice of magic, or the im-
pure love of boys, or murder, it is superfluous to write to you,
since such vices are forbidden to be committed even by the
Gentiles. I do not issue commands on these points as if I
were an apostle; but, as your fellow-servant, I put you in
mind of them.

1 Comp. 1 Pet. iii. 6. 3 Eph. vi. 1, 3.

* Literally, ‘‘ If I did despise.” 4 Or, '' judgment.”

5 Job xxxi. 13, 14. € Comp. 2 Thess. iii. 10.
* Eph. v. 8. 81 Tim. v. 6, 11.

VOL. I. | 26

406 APPENDIX.

CuHap. x11.—Salutations.

I salute the holy presbytery. I salute the sacred deacons,
and that person most dear to me,! whom may I behold,
through the Holy Spirit, occupying my place when I shall
attain to Christ. My soul be in place of his. I salute the
sub-deacons, the readers, the singers, the doorkeepers, the
labourers,” the exorcists, the confessors? I salute the keepers
of the holy gates, the deaconesses in Christ. I salute the
virgins betrothed to Christ, of whom may I have joy in the
Lord Jesus.‘ I salute the people of the Lord, from the
smallest to the greatest, and all my sisters in the Lord.

Cnar. x111.— Salutations continued.

I salute Cassian and his partner in life, and their very
dear children. Polycarp, that most worthy bishop, who is
also deeply interested in you, salutes you; and to him I have
commended you in the Lord. The whole church of the
Smyrn:ans, indeed, is mindful of you in their prayers in the
Lord. Onesimus, the pastor of the Ephesians, salutes you.
Damas,’ the bishop of Magnesia, salutes you. Polybius,
bishop of the Trallians, salutes you. Philo.and Agathopus,
the deacons, my companions, salute you. “Salute one an-
other with a holy kiss."

CnaAP. xiv.— Conclusion.

I write this letter to you from Philippi. May He who is
alone unbegotten, keep you stedfast both in the spirit and in
the flesh, through Him who was begotten before time? began!
And may I behold you in the kingdom of Christ! I salute
him who is to bear rule over you in my stead: may I have
joy of him in the Lord! Fare ye well in God, and in
Christ, being enlightened by the Holy Spirit.

! Literally, ** the name desirable to me,” referring to Hero the deacon.

3 A class of persons connected with the church, whose duty it was to
bury the bodies of the martyrs and others.

3 Such as voluntarily confessed Christ before Gentile rulers.

4 Some insert here a clause referring to widows.

6 Or, as some read, ‘* Demas." 6 2 Cor. xiii. 12.

T Literally, ** before ages.”

THE EPISTLE OF IGNATIUS TO HERO,

A DEACON OF ANTIOCH.

————M9—————

the déacon of Christ, and the servant of God, a
man honoured by God, and most dearly loved as
well as esteemed, who carries Christ and the Spirit
within him, and who is mine own son in faith and love: Grace,
mercy, and peace from Almighty God, and from Christ Jesus
our Lord, His only-begotten Son, “who gave Himself for our
sins, that He might deliver us from the present evil world"!
and preserve us unio His heavenly kingdom.

Cuap. 1.—Ezhortations to earnestness and moderation.

I exhort thee in God, that thou add [speed] to thy course,
and that thou vindicate thy dignity. Have a care to preserve
concord with the saints. Bear [the burdens of] the weak,
that “thou mayest fulfil the law of Christ.”? Devote? thy-
self to fasting and prayer, but not beyond measure, lest thou
destroy thyself* thereby. Do not altogether abstain from
wine and flesh, for these things are not to be viewed with
abhorrence, since [the Scripture] saith, “Ye shall eat the
good things of the earth.”° And again, * Ye shall eat flesh
even as herbs.”° And again, “ Wine maketh glad the heart
of man, and oil exhilarates, and bread strengthens him."'

1 Gal. i. 4. . 3 Gal. vi. 2.
3 Literally, ‘‘ have leisure for."

4 Literally, *' cast thyself down.” δ Isa. i. 19.

467

468 APPENDIX.

But all are to be used with moderation, as being the gifts
of God. For who shall eat or who shall drink without
Him? For if anything be beautiful, it is His; and if anything
be good, it is His.”* Give attention to reading,’ that thou
mayest not only thyself know the laws, but mayest also explain
them to others, as the earnest servant? of God. ‘No man
that warreth entangleth himself with the affairs of this life,
that he may please him who hath chosen him to be a soldier;
and if a man also strive for masteries, yet is he not crowned
except he strive lawfully."* I that am in bonds pray that
my soul may be in place of yours.

Cuap. 11.—Cautions against false teachers.

Every one that teaches anything beyond what is com-
manded, though he be [deemed] worthy of credit, though he
be in the habit of fasting, though he live in continence,
though he work miracles, though he have the gift of pro-
phecy, let him be in thy sight as a wolf in sheep’s clothing,’
labouring for the destruction of the sheep. If any one denies
the cross, and is ashamed of the passion, let him be to thee
as the adversary himself. “Though he give all his goods to
feed the poor, though he remove mountains, though he give
his body to be burned,”® let him be regarded by thee as
abominable. If any one makes light of the law or the pro-
phets, which Christ fulfilled at His coming, let him be to
thee as antichrist. If any one says that the Lord is a mere
man, he is a Jew, a murderer of Christ.

CuHapP. 111.—Exhortations as to ecclesiastical duties.

* Honour widows that are widows indeed.”’ Be the friend
of orphans; for God is “the father of the fatherless, and
the judge of the widows."* Do nothing without the bishops;
for they are priests, and thou a servant of the priests. They

1 Eccles. ii. 25 (after LX X.) ; Zech. ix. 17.

3 Comp. 1 Tim. iv. 13. 3 Literally, ‘‘ athlete.”
4 2 Tim. ii. 4. 5 Comp. Matt. vii. 15.
61 Cor. xiii. 2. 7 1 Tim. v. 8.

8 Ps. lxviii. 5.

THE SPURIOUS EPISTLES OF IGNATIUS. 469

baptize, offer sacrifice,’ ordain, and lay on hands; but thou
ministerest to them, as the holy Stephen did at Jerusalem to
James and the presbyters. Do not neglect the sacred meet-
ings? [of the saints] ; inquire after every one by name. * Let
no man despise thy youth, but be thou an example to the
believers, both in word and conduct."?

CzAP. 1v.—Servants and women are not to be despised.

Be not ashamed of servants, for we possess the same nature
in common with them. Do not hold women in abomination,
for they have given thee birth, and brought thee up. It is
fitting, therefore, to love those that were the authors of our
birth (but only in the Lord), inasmuch as a man can produce
no children without a woman. It is right, therefore, that we
should honour those who have had a part in giving us birth.
* Neither is the man without the woman, nor the woman
without the man,"* except in the case of those who were first
formed. For the body of Adam was made out of the four
elements, and that of Eve out of the side of Adam. And,
indeed, the altogether peculiar birth of the Lord was of a
virgin alone. [This took place] not as if the lawful union
[of man and wife] were abominable, but such a kind of birth
was fitting to God. For it became the Creator not to make
use of the ordinary method of generation, but of one that
was singular and strange, as being the Creator.

Cnar. v.— Various relative duties.

Flee from haughtiness, “for the Lord resisteth the proud."*

Abhor falsehood, for says [the Scripture], “ Thou shalt de-
stroy all them that speak lies."* Guard against envy, for its

1 The term ἱερουργέω, which we have translated as above, is one whose
signification is disputed. It occurs once in the New Testament (Rom.
xv. 16), where it is translated in our English version simply ‘‘ minister-
ing." Etymologically, it means **to act asa priest," and we have in
our translation followed Hesychius (Cent. iv.), who explains it as mean-
ing '' to offer sacrifice.”

3 Specially, assemblies for the celebration of the Lord's Supper.

81 Tim. iv. 12. 41 Cor. xi. 11.

5 Jas. iv. 6; 1 Pet. v. 5. 9 Ps. v. 0.

470 APPENDIX.

author is the devil, and his successor Cain, who envied his
brother, and out of envy committed murder. Exhort my
sisters to love God, and be content with their own husbands
only. In like manner, exhort my brethren also to be content
with their own wives. Watch over the virgins, as the pre-
cious treasures of Christ. Be long-suffering,’ that thou
mayest be great in wisdom. Do not neglect the poor, in so
far as thou art prosperous. For “ by alms and fidelity sins
are purged away."?

Crap. vi.—Ecrhortations to purity and caution.

Keep thyself pure as the habitation of God. Thou art the
temple of Christ. Thou art the instrument of the Spirit.
Thou knowest in what way I have brought thee up. Though
I am the least of men, do thou seek to follow me, be thou an
imitator of my conduct. I do not glory in the world, but in
the Lord. I exhort Hero, my son; “ but let him that glorieth,
glory in the Lord."? May I have joy of thee, my dear son,
whose guardian may He be who is the only unbegotten God,
and the Lord Jesus Christ! Do not believe all persons, do
not place confidence in all; nor let any man get the better of
thee by flattery. For many are the ministers of Satan; and
“he that is hasty to believe is light of heart.”*

Crap. vir.—Solemn charge to Hero, as future bishop of
Antioch.

Keep God in remembrance, and thou shalt never sin. Be
not double-minded? in thy prayers; for blessed is he who
doubteth not. For I believe in the Father of the Lord Jesus
Christ, and in His only-begotten Son, that God will show
me, Hero, upon my throne. Add speed, therefore,’ to thy
‘course. I charge thee before the God of the universe, and
before Christ, and in the presence of the Holy Spirit, and of

1 Prov. xiv. 29.

3 Prov. xv. 27 (after LXX.: xvi. 6 in English version).

3 1 Cor. i. 81; 2 Cor. x. 17. 1 Ecclus. xix. 4.
5 Comp. Jas. i. 6, 8.

? Compare Epistle to the Antiochians, chap. xii.

THE SPURIOUS EPISTLES OF IGNATIUS. 471

the ministering ranks [of angels], keep in safety that deposit
which I and Christ have committed to thee, and do not judge
thyself unworthy of those things which have been shown by
God [to me] concerning thee. I hand over to thee the church
of Antioch. I have commended you to Polycarp in the Lord
Jesus Christ.

Crap. viit.— Salutations.

The bishops, Onesimus, Bitus, Damas, Polybius, and all
they of Philippi (whence also I have written to thee), salute
thee in Christ. Salute the presbytery worthy of God : salute
my holy fellow-deacons, of whom may 1 have joy in Christ,
both in the flesh and in the spirit. Salute the people of the
Lord, from the smallest to the greatest, every one by name ;
whom I commit to thee as Moses did [the Israelites] to
Joshua, who was their leader after him. And do not reckon
this which I have said presumptuous on my part; for although
we are not such as they were, yct we at least pray that we
may be so, since indeed we are the children of Abraham.
Be strong, therefore, O Hero, like a hero, and like a man.
For from henceforth thou shalt lead! in and gut the people
of the Lord that are in Antioch, and so “the congregation '
of the Lord shall not be as sheep which have no shepherd."?

CHAP. 1x.—Concluding salutations and instructions.

Salute Cassian, my host, and his most serious-minded
partner in life, and their very dear children, to whom may
“God grant that they find mercy of the Lord in that day,”?
on account of their ministrations to us, whom also I com-
mend to thee in Christ. Salute by name all the faithful in
Christ that are at Laodicea. Do not neglect those at Tarsus,
but look after them steadily, confirming them in the gospel.
I salute in the Lord, Maris the bishop of Neapolis, near
Anazarbus. Salute thou also Mary my daughter, distin-
guished both for gravity and erudition, as also * the church
which is in her house.”* May my soul be in place of hers:

1 Comp. Deut. xxxi. 7, 23. * Num. xxvii. 17.
5 2 Tim. i. 18. * Col. iv. 15.

472 APPENDIX.

she is the very pattern of pious women. May the Father of
Christ, by His only-begotten Son, preserve thee in good
health, and of high repute in all things, to a very old age,
for the benefit of the church of God! Farewell in the Lord,
and pray thou that I may be perfected.

THE EPISTLE OF IGNATIUS TO THE
PHILIPPIANS.

—

EWRGNATIUS, who is also called Theophorus, to the
church of God which is at Philippi, which has
obtained mercy in faith, and patience, and love un-
feigned: Mercy and peace from God the Father, and
the Lord Jesus Christ, * who is the Saviour of all men, specially
of them that believe." !

Cuap. 1.—Reason for writing the epistle.

Being mindful of your love and of your zeal in Christ,
which ye have manifested towards us, we thought it fitting to
write to you, who display such a godly and spiritual love to
the brethren,’ to put you in remembrance of your Christian
course,? “that ye all speak the same thing, being of one mind,
thinking the same thing, and walking by the same rule of
faith,"* as Paul admonished you. For if there is one God of
the universe, the Father of Christ, *of whom are all things;"?
and one Lord Jesus Christ, our [Lord], * by whom are all
things;"? and also one Holy Spirit, who wrought? in Moses,
and in the prophets and apostles; and also one baptism,
which is administered that we should have fellowship with
the death of the Lord; and also one elect church; there

11 Tim. iv. 10.

? Literally, **to your brother-loving spiritual love according to God."
8 Literally, ** course in Christ."

41 Cor. i. 10 ; Phil. ii. 2, iii. 16. 6 1 Cor. viii. 6.

61 Cor. xii. 11.

7 Literally, ** which is given unto the death of the Lord."

418

ought likewise to be but one faith in respect to Christ. For
“there is one Lord, one faith, one baptism; one God and
Father of all, who is through all, and in all."!

Cuap. 11.-- Unity of the three Divine Persons.

There is then one God and Father, and not two or three;
One who is ; and there is no other besides Him, the only true
[God]. For “the Lord thy God,” saith [the Scripture], “ is
one Lord.”? And again, “ Hath not one God created ust.
Have we not all one Father?"? And there is also one Son,
God the Word. For “the only-begotten Son,” saith [the
Scripture], “ who is in the bosom of the Father.”* And
again, “One Lord Jesus Christ"? And in another place,
“ What is His name, or what His Son's name, that we may
know?" And there is also one Paraclete.’ For “ there is
also,” saith [the Scripture], “one Spirit"? since “we have
been called in one hope of our calling.”® And again, * We
have drunk of one Spirit,"? with what follows. And it is
manifest that all these gifts [possessed by believers] “ worketh
. one and the self-same Spirit." There are not then either
three Fathers," or three Sons, or three Paracletes, but one
Father, and one Son, and one Paraclete. Wherefore also the
Lord, when He sent forth the apostles to make disciples of
all nations, commanded them to “ baptize in the name of the
Father, and of the Son, and of the Holy Ghost," not into
one [person] having three names, nor into three [persons] who
became incarnate, but into three possessed of equal honour.

Cuap. 111.—Christ was truly born, and died, ete.

For there is but One that became incarnate, and that
neither the Father nor the Paraclete, but the Son only, [who

1 Eph. iv. 5. ? Deut. vi. 4; Mark xii. 29.

? Mal. ii. 10. * John i. 18.

6 1 Cor. viii. 6. 6 Prov. xxx. 4.

7 i.e. '* Advocate" or ‘‘ Comforter ;" comp. John xiv. 16.
8 Eph. iv. 4. 91 Cor. xii. 18.

10 ] Cor. xii. 11. 11 Comp. Athanasian Creed.

12 Matt. xxviii. 19.

THE SPURIOUS EPISTLES OF IGNATIUS. 455

became 80] not in appearance or imagination, but in reality.
For “the Word became flesh."! For “ Wisdom builded for
herself a house.”? And God the Word was born as man,
with a body, of the Virgin, without any intercourse of man.
For [it is written], “ A virgin shall conceive in her womb,
and bring forth a son.”® He was then truly born, truly grew
up, truly ate and drank, was truly crucified, and died, and
rose again. He who believes these things, as they really
were, and as they really took place, is blessed. He who
believeth them not is no less accursed than those who cruci-
fied the Lord. For the prince of this world rejoiceth when
any one denies the cross, since he knows that the confession
of the cross is his own destruction. For that is the trophy
which has been raised up against his power, which ‘when he
sees, he shudders, and when he hears of, is afraid.

Crap. 1v.—The malignity and folly of Satan. —

And indeed, before the cross was erected, he (Satan) was
eager that it should be so; and he “ wrought” [for this end]
* jin the children of disobedience.”* He wrought in Judas,
in the Pharisees, in the Sadducees, in the old, in the young,
and in the priests. But when it was just about to be erected,
he was troubled, and infused repentance into the traitor, and
pointed him to a rope to hang himself with, and taught him
[to die by] strangulation. He terrified also tlie silly woman,
disturbing her by dreams; and he, who had tried every means
to have the cross prepared, now endeavoured to put a stop to
its erection : not that he was influenced by repentance on
account of the greatness of his crime (for in that case he
would not be utterly depraved), but because he perceived his
own destruction [to be at hand]. For the cross of Christ
was the beginning of his condemnation, the beginning of his
death, the beginning of his destruction. Wherefore, also,
he works in some that they should deny the cross, be ashamed
of the passion, call the death an appearance, mutilate and
explain away the birth of the Virgin, and calumniate the

! John i. 14. 2 Prov. ix. 1.
9 Isa, vii. 14. * Eph. ii. 2.

476 APPENDIX.

[human] nature! itself as being abominable. He fights along
with the Jews to a denial of the cross, and with the Gentiles
to the calumniating of Mary,’ who are heretical in holding
that Christ possessed a mere phantasmal body? For the
Leader of all wickedness assumes manifold* forms, beguiler
of men as he is, inconsistent, and even contradicting himself,
projecting one course and then following another. For he
is wise to do evil, but as to what good may be he is totally
ignorant. And indeed he is full of ignorance, on account
of his voluntary want of reason: for how can he be deemed
anything else who does not perceive reason when it lies at
his very feet?

CnAP. v.—Apostrophe to Satan.

For if the Lord were a mere man, possessed of a soul and
body only, why dost thou mutilate and explain away His
being born with the common nature of humanity? Why
dost thou call the passion a mere appearance, as if it were
any strange thing happening to a [mere] man?. And why
dost thou reckon the death of a mortal to be simply an
imaginary death? But if, [on the other hand,] He is both
God and man, then why dost thou call it unlawful to style
Him * the Lord of glory,"? who is by nature unchangeable ?
Why dost thou say that it is unlawful to declare of the Law-
giver who possesses ἃ human soul, * The Word was made
flesh,"5 and was a perfect man, and not merely one dwelling
in a man? But how came this magician into existence,
who of old formed all nature that can be apprehended either
by the senses or intellect, according to the will of the Father;
and, when He became incarnate, healed every kind of disease
and infirmity 1?

! The various Gnostic sects are here referred to, who held that matter
was essentially evil, and therefore denied the reality of our Lord's in-

carnation.

2 The MS. has μαγείας, '* of magic ;" we have followed the emendation
proposed by Faber.

8 Literally, ** heretical in respect to phantasy.”

4 Literally, is ‘‘ various," or ** manifold.”

5 1 Cor. ii. 8. 9 John i. 14. 7 Matt. iv. 29, ix. 35.

THE SPURIOUS EPISTLES OF IGNATIUS. 477

CHAP. v1I.— Continuation.

And hov7 can He be but God, who raises up the dead,
sends away the lame sound of limb, cleanses the lepers,
restores sight to the blind, and either increases or transmutes
existing substances, as the five loaves and the two fishes, and
the water which became wine, and who puts to flight thy
whole host by a mere word *. And why dost thou abuse the
. nature of the Virgin, and style her members disgraceful,
since thou didst of old display such in public processions!
and didst order them to be exhibited naked, males in the
sight of females, and females to stir up the unbridled lust of
males? But now these are reckoned by thee disgraceful,
and thou pretendest to be full of modesty, thou spirit of
fornication, not knowing that then only anything becomes
disgraceful when it is polluted by wickedness. But when sin
is not present, none of the things that have been created are
shameful, none of them evil, but all very good. But inas-
much as thou art blind, thou revilest these things.

CHAP. vir.— Continuation : inconsistency of Satan.

And how, again, does Christ not at all appear to thee to
be of the Virgin, but to be God over all,” and the Almighty ?
Say, then, who sent Him? Who was Lord over Him? And
whose will did He obey? And what laws did He fulfil,
since He was subject neither to the will nor power of any
one? And while you deny that Christ was born? you affirm
that the unbegotten was begotten, and that He who had no
beginning was nailed to the cross, by whose permission I am
unable to say. But thy changeable tactics do not escape me,
nor am I ignorant that thou art wont to walk with slanting
and uncertain* steps. And thou art ignorant who really was
born, thou who pretendest to know everything.

1 Reference seems here to be made to obscene heathen practices.

? i.e. 80 a8 to have no separate personality from the Father. Comp.
Epistle to the Tarsians, chap. ii.

3 Literally, ** and taking away Christ from being born.”

4 Literally, ‘‘ double."

478 APPENDIX.

CHAP. V1II.— Continuation: ignorance of Satan.

For many things are unknown! to thee; [such as the fol-
lowing]: the virginity of Mary ; the wonderful birth ; who it
was that became incarnate; the star which guided those who
were in the east ; the Magi who presented gifts; the salutation
of the archangel to the Virgin; the marvellous conception of
her that was betrothed; the announcement of the boy-fore-
runner respecting the son of the Virgin, and his leaping in
the womb on account of what was foreseen ; the songs of the
angels over Him that was born; the glad tidings announced
to the shepherds; the fear of Herod lest his kingdom should
be taken from him; the command to slay the infants; the
removal into Egypt, and the return from that country to the
same region; the infant swaddling-bands ; the human registra-
tion; the nourishing by means of milk; the name of father
given to him who did not beget; the manger because there
was not room [elsewhere]; no human preparation [for the
child]; the gradual growth, human speech, hunger, thirst,
journeyings, weariness; the offering of sacrifices, aud then
also circumcision, baptism; the voice of God over Him that
was baptized, as to who He was and whence [He had come];
the testimony of the Spirit and the Father from above; the
: voice of John the prophet when it signified the passion by
the appellation of *the Lamb;" the performance of divers
miracles, manifold healings; the rebuke of the Lord ruling '
both the sea and the winds; evil spirits expelled; thou thyself
subjected to torture, and, when afflicted by the power of Him
who had been manifested, not having it in thy power to do
anything.

CHAP. IX.— Continuation : ignorance of Satan.

Seeing these things, thou wast in utter perplexity.’ And
thou wast ignorant that it was a virgin that should bring
forth; but the angels’ song of praise struck thee with

1 According to many of the fathers, Satan was in great ignorance as

to a multitude of points connected with Christ.
2 Literally, ** thou wast dizzy in the head.”

THE SPURIOUS EPISTLES OF IGNATIUS. 479

astonishment, as well as the adoration of the Magi, and the
appearance of the star. Thou didst revert to thy state of
[wilful] ignorance, because all the circumstances seemed to
thee trifling;! for thou didst deem the swaddling-bands, the
cireumcision, and the nourishment by means of milk con-
temptible:? these things appeared to thee unworthy of God.

' Again, thou didst behold a man who remained forty days
and nights without tasting human food, along with ministering
angels at whose presence thou didst shudder, when first of all
thou hadst seen Him baptized as ἃ common man, and knewest
not the reason thereof. But after His [lengthened] fast thou
didst again assume thy wonted audacity, and didst tempt
Him when hungry, as if He had been an ordinary man, not
knowing who He was. For thou saidst, “If thou be the
Son of God, command that these stones be made bread."?
Now, this expression, “If thou be the Son,” is an indication
of ignorance. For if thou hadst possessed real knowledge,
thou wouldst have understood that the Creator can with equal
ease both create what does not exist, and change that which
already has a being. And thou temptedst by means of hunger*
Him who nourisheth all that require food. And thou temptedst:
the very * Lord of glory,"? forgetting in thy malevolence
that “man shall not live by bread alone, but by every word
that proceedeth out of the mouth of God." For if thou
hadst known that He was the Son of God, thou wouldst also
have understood that He who had kept his? body from feeling
any want for forty days and as many nights, could have also
done the same for ever. Why, then, does He suffer hunger?
In order to prove that He had assumed a body subject to the
same feelings as those of ordinary men. By the first fact
He showed that He was God, and by the second that He was
also man.

1 Literally, ** on account of the paltry things.”

3 Literally, ‘‘ small.” 5 Matt. iv. 8.
4 Or, '* the belly." 5 1 Cor. ii. 8.
9 Some insert, ‘‘ corruptible.”

480 APPENDIX.

CuaP. x.— Continuation : audacity of Satan.

Darest thou, then, who didst fall * as lightning"! from the
very highest glory, to say to the Lord, * Cast thyself down
from hence,"? [to Him] to whom the things that are not
are reckoned as if they were,’ and to provoke to a display
of vainglory Him that was free from all ostentation? And
didst thou pretend to read in Scripture concerning Him:
* For He hath given His angels charge concerning thee, and
in their hands they shall bear thee up, lest thou shouldest
dash thy foot against a stone?"* At the same time thou
didst pretend to be ignorant of the rest, furtively concealing
what [the Scripture] predicted concerning thee and thy
servants: “ Thou shalt tread upon the adder and the basilisk ;
the lion and the dragon shalt Thou trample under foot.”*®

Cuar. XI.— Continuation: audacity of Satan.

If, therefore, thou art trodden down under the feet of the
Lord, how dost thou tempt Him that cannot be tempted,
forgetting that precept of the lawgiver, “Thou shalt not
tempt the Lord thy God ?"*5 Yea, thou even darest, most
accursed one, to appropriate the works of God to thyself, and
to declare that the dominion over these was delivered to thee.’
And thou dost set forth thine own fall as an example to the
Lord, and dost promise to give Him what is really His own,
if He would fall down and worship thee And how didst
thou not shudder, O thou spirit more wicked through thy
malevolence than all other wicked spirits, to utter such words
against the Lord? Through thine appetite? wast thou over-
come, and through thy vainglory wast thou brought to
dishonour: through avarice and ambition dost thou [now]
draw on [others] to ungodliness. Thou, O Belial, dragon,
apostate, crooked serpent, rebel against God, outcast from
Christ, alien from the Holy Spirit, exile from the ranks of
the angels, reviler of the laws of God, enemy of all that is

1 Luke x. 18. 2 Matt. iv. 6. δ Comp. Rom. iv. 17.
4 Matt. iv. 6. 5 Ps. xci. 18. 6 Deut. vi. 16.
? Luke iv. 6. 5 Matt. iv. 9. 9 Or, ** belly."

THE SPURIOUS EPISTLES OF IGNATIUS. 481

lawful, who didst rise up against the first-formed of men,
and didst drive forth [from obedience to] the commandment
[of God] those who had in no respect injured thee; thou
who didst raise up against Abel the murderous Cain; thou
who didst take arms against Job: dost thou say to the Lord,
“Tf thou wilt fall down and worship me?” Oh what audacity !
Oh what madness! Thou runaway slave, thou incorrigible!
slave, dost thou rebel against the good Lord? Dost thou say
to so great a Lord, the God of all that either the mind or
the senses can perceive, “If thou wilt fall down and wor-
ship me?”

CuapP. x11.— The meek reply of Christ.

But the Lord is long-suffering, and does not reduce to
nothing him who in his ignorance dares [to utter] such words,
but meekly replies, “ Get thee hence, Satan.”? He does not
say, “(Get thee behind me,” for it is not possible that he
should be converted; but, “ Begone, Satan,” to the course
which thou hast chosen. * Begone” to those things to which,
through thy malevolence, thou hast been called. For I know
who I am, and by whom 1 have been sent, and whom it
behoves me to worship. For * thou shalt worship the Lord
thy God, and Him only shalt thou serve."? I know the one
[God]; I am acquainted with the only [Lord] from whom
thou hast become an apostate. I am not an enemy of God;
I acknowledge His pre-eminence; I know the Father, who is
the author of my generation.

CHAP. x111.— Various exhortations and directions.

These things, brethren, out of the affection which I enter-
tain for you, I have felt compelled to write, exhorting you
with a view to the glory of God, not as if I were a person
of any consequence, but simply as a brother. Be ye subject
to the bishop, to the presbyters, and to the deacons. Love
one another in the Lord, as being the images of God. Take

1 Or, *' that always needs whipping.”
3 Matt. iv. 10.
5 Matt. iv. 10; Deut. vi. 18.

VOL. I. 24

482 APPENDIX.

heed, ye husbands, that ye love your wives as your own
members. Ye wives also, love your husbands, as being one
with them in virtue of your union. If any one lives in
chastity or continence, let him not be lifted up, lest he lose
his reward. Do-not lightly esteem the festivals. Despise
not the period οὗ forty days, for it comprises an imitation
of the conduct of the Lord. After the week of the passion,
do not neglect to fast on the fourth and sixth days, distri-
buting at the same time of thine abundance to the poor. If
any one fasts on the Lord's day or on the Sabbath, except on
the paschal Sabbath only, he is ἃ murderer of Christ.

CuHap. xiv.— Farewells and cautions.

Let your prayers be extended to the church of Antioch,
whence also I as a prisoner am being led to Rome. I salute the
holy bishop Polycarp ; I salute the holy bishop Vitalius, and
the sacred presbytery, and my fellow-servants the deacons;
in whose stead may my soul be found. Once more I bid
farewell to the bishop, and to the presbyters in the Lord.
If any one celebrates the passover along with the Jews, or
receives the emblems of their feast, he is a partaker with those
that killed the Lord and His apostles.

CuHaP. xv.—Salutations. .Conclusion.

Philo and Agathopus the deacons salute you. I salute the
company of virgins, and the order of widows; of whom may
I have joy! I salute the people of the Lord, from the least
unto the greatest. I have sent you this letter through
Euphanius the reader, a man honoured of God, and very
faithful, happening to meet with him at Rhegium, just as he
was going on board ship Remember my bonds, that I
may be made perfect in Christ. Fare ye well in the flesh,
the soul, and the spirit, while ye think of things perfect, and
turn yourselves away from the workers of iniquity, who cor-
rupt the word of truth, and are strengthened inwardly by
the grace of our Lord Jesus Christ.

1 Comp. Col. iv. 18,

THE EPISTLE OF MARIA THE PROSELYTE

TO IGNATIUS.

——.——

MARY OF CASSOBELZ! TO IGNATIUS.

ARIA, a proselyte of Jesus Christ, to Ignatius Theo-
phorus, most blessed bishop of the apostolic church
which ἐδ at Antioch, beloved tn God the Father,
and Jesus: Happiness and safety. We all? beg

fort thee joy and health in Him.

CHAP. 1.— Occasion of the epistle.

Since Christ has, to our wonder,’ been made known among
us to be the Son of the living God, and to have become man
in these last times by means of the Virgin Mary, *of the seed
of David and Abraham, according to the announcements
previously made regarding Him and through Him by the
company of the prophets, we therefore beseech and entreat
that, by thy wisdom, Maris our friend, bishop of our native
Neapolis? which is near Zarbus,? and Eulogius, and Sobelus

1 Nothing can be said with certainty as to the place here referred to.
Some have conceived that the ordinary reading, Maria Cassobolita, is
ncorrect, and that it should be changed to Maria Castabalitis, supposing
the reference to be to Castabala, ἃ well-known city of Cilicia. But this
and other proposed emendations rest upon mere conjecture.

3 Some propose to read, '* always." 3 Or, ‘‘ wonderfully."

4 The Ms. has, ** and.”

5 The MS. has ᾿Ημελάπης, which Vossius and others deem a mistake
for ἡμεδαπῆς, as translated above.

6 The same as Azarbus (comp. Epist. to Hero, chap. ix.).

488

484 APPENDIX.

the presbyter, be sent to us, that we be not destitute of such
as preside over the divine word; as Moses also says, “ Let
the Lord God look out à man who shall guide this people,
and the congregation of the Lord shall not be as sheep which

have no shepherd."!

CHAP. II.— Youth may be allied with piety and discretion.

But as to those whom we have named being young men,
' do not, thou blessed one, have any apprehension. For I
would have you know that they are wise above the flesh, and
are insensible to its passions, they themselves glowing with
all the glory of a hoary head through their own? intrinsic
merits, and though but recently called as young men to
the priesthood.’ Now, call thou into exercise* thy thoughts
through the Spirit that God has given to thee by Christ,
and thou wilt remember? that Samuel, while yet a little child,
was called a seer, and was reckoned in the company of the
prophets, that he reproved the aged Eli for transgression, since
he had honoured his infatuated sons above God the author
of all things, and had allowed them to go unpunished, when
they turned the office of the priesthood into ridicule, and
acted violently towards the pcople.

CHap. 111.—Ezamples of youthful devotedness.

Moreover, the wise Daniel, while he was a young man,
passed judgment on certain vigorous old men,? showing them
that they were abandoned wretches, and not [worthy to be
reckoned] elders, and that, though Jews by extraction, they
were Canaanites in practice. And Jeremiah, when on
account of his youth he declined the office of a prophet
entrusted to him by God, was addressed in these words:
* Say not, I am a youth; for thou shalt go to all those to
whom I send thee, and thou shalt speak according to all that

1 Num. xxvii. 16, 17. 3 Literally, **in themselves.”
* Literally, ** in recent newness of priesthood.”
4 Literally, ** call up.” 5 Literally, ** know.”

* The ancient Latin version translates ὠμογέροντας '* cruel old men,"
which perhaps suits the reference better.

THE SPURIOUS EPISTLES OF IGNATIUS. 48ὅ

I command thee; because I am with thee.”! And the wise
Solomon, when only in the twelfth year of his age,’ had
wisdom to decide the important question concerning the
children of the two women,® when it was unknown to whom
these respectively belonged; so that the whole people were
astonished at such wisdom in a child, and venerated him as
being not a mere youth, but a full-grown man. And he
solved the hard questions of the queen of the Ethiopians,
which had profit in them as the streams of the Nile [have
fertility], in such a manner that that woman, though herself
80 wise, was beyond measure astonished.*

Cuapr. 1v.—The same subject continued.

Josiah also, beloved of God, when as yet he could scarcely
speak articulately, convicts those who were possessed of a
wicked spirit as being false in their speech, and deceivers of
the people. He also reveals the deceit of the demons, and
openly exposes those that are no gods; yea, while yet an
infant he slays their priests, and overturns their altars, and
defiles the places where sacrifices were offered with dead
bodies, and throws down the temples, and cuts down the
groves, and breaks in pieces the pillars, and breaks open the
tombs of the ungodly, that not a relic of the wicked might
any longer exist? To such an extent did he display zeal in
the cause of godliness, and prove himself ἃ punisher of the
ungodly, while he as yet faltered in speech like a child.
David, too, who was at once a prophet and a king, and the
root of our Saviour according to the flesh, while yet a youth
is anointed by Samuel to be king. For he himself says in
a certain place, “I was small among my brethren, and the
youngest in the house of my father.”’ .

1 Jer. i. 7.

2 Comp. for similar statements to those here made, Epist. to the Mag-
nesians (longer), chap. iii.

3 Literally, ** understood the great question of the ignorance of the
women respecting their children."

4 Literally, ** out of herself.” 6 2 Kings xxii. xxiii.

6 1 Sam. xvi.

T Pa. cl. 1 (in the Septuagint ; not found at all in Hebrew).

486 APPENDIX.

Cuap. v.— Expressions of respect for Ignatius.

But time would fail me if I should endeavour to enume-
rate! all those that pleased God in their youth, having been
entrusted by God with either the prophetical, the priestly, or
the kingly office. And those which have been mentioned
may suffice, by way of bringing the subject to thy remem-
brance. But I entreat thee not to reckon me presumptuous
or ostentatious [in writing as I have done]. For I have set
forth these statements, not as instructing thee, but simply as
suggesting the matter to the remembrance of my father in
God. For I know my own place,’ and do not compare my-
self with such as you. I salute thy holy clergy, and thy
Christ-loving people who are ruled under thy care as their
pastor. All the faithful with us salute thee. Pray, blessed
shepherd, that I may be in health as respects God.

1 Literally, **to trace up.”
3 Literally, ‘‘ measure” or “ limita.”

THE EPISTLE OF IGNATIUS TO MARY AT
NEAPOLIS, NEAR ZARBUS.

ZCELGNATIUS, who ts also called Theophorus, to her
my who has obtained mercy through the grace of the
most high God the Father, and Jesus Christ the
Lord, who died for us, to Mary, my daughter,
most faithful, worthy of God, and bearing Christ [tn her heart],
wishes abundance of happiness in God.

Cuap. 1.— Acknowledgment of her excellence and wisdom.

Sight indeed is better than writing, inasmuch as, being one!
of the company of the senses, it not only, by communicating
proofs of friendship, honours him who receives them, but
also, by those which it in turn receives, enriches the desire
for better things. But the second harbour of refuge, as
the phrase runs, is the practice of writing, which we have
received, as a convenient haven, by thy faith, from so great
a distance, seeing that by means of a letter we have learned
the excellence that is in thee. For the souls of the good,
O thou wisest? of women! resemble fountains of the purest:
water; for they allure by their beauty passers-by to drink of
them, even though these should not be thirsty. And thy
intelligence invites us, as by a word of command, to partici-
pate in those divine draughts which gush forth so abundantly
in thy soul.

1 Literally, ** a part.” ? Literally, “ all-wise.”
487

488 APPENDIX.

CuapP. 11.—His own condition.

But I, O thou blessed woman, not being now so much my
own master as in the power of others, am driven along by
the varying wills of many adversaries,’ being in one sense in
exile, in another in prison, and in a third in bonds. But I
pay no regard to these things. Yea, by the injuries inflicted
on me through them, I acquire all the more the character of
a disciple, that I may attain to Jesus Christ. May I enjoy
the torments which are prepared for me, seeing that * the
sufferings of this present time are not worthy [to be com-
pared] with the glory which shall be revealed in us."*

Cuap. 111.—He had complied with her request.

I have gladly acted as requested in thy letter? having no
doubt respecting those persons whom thou didst prove to be
men of worth. For I am sure that thou barest testimony to
them in the exercise of a godly judgment,* and not through
the influence of carnal favour. And thy numerous quota-
tions of Scripture passages exceedingly delighted me, which,
when I had read, I had no longer a single doubtful thought
respecting the matter. For I did not hold that those things
were simply to be glanced over by my eyes, of which I had
received from thee such an incontrovertible demonstration.
May I be in place of thy soul, because thou lovest Jesus, the
Son of the living God. Wherefore also He Himself says
to thee, * I love them that love me; and those that seek me
shall find peace."?

CuHap. 1v.— Commendation and exhortation.

Now it occurs to me to mention, that the report is true which
I heard of thee whilst thou wast at Rome with the blessed

1 Literally, * by the many wills of the adversaries.”
3 Rom. viii. 18.
* Literally, ‘‘ I have gladly fulfilled the things commanded by thee in
the letter.”
4 Literally, ** by a judgment of God.”
ἢ, 5 Prov. viii. 17 (loosely quoted from LX X.).

THE SPURIOUS EPISTLES OF IGNATIUS. 489

Pope! Linus, whom the deservedly-blessed Clement, a hearer
of Peter and Paul, has now succeeded. And by this time
thou hast added a hundred-fold to thy reputation ; and may
thou, O woman! still further increase it. I greatly desired
to come unto you, that I might have rest with you; but
“the way of man is not in himself.”* For the military
guard [under which I am kept] hinders my purpose, and
does not permit me to go further. Nor indeed, in the state
I am now in, can I either do or suffer anything. Where-
fore deeming the practice of writing the second resource of
friends for their mutual encouragement, I salute thy sacred
soul, beseeching of thee to add still further to thy vigour.
For our present labour is but little, while the reward which
is expected is great.

Cnar. v.—Salutations and good wishes.

Avoid those that deny the passlon of Christ, and His birth
according to the flesh: and there are many at present who
suffer under this disease. But it would be absurd to admonish
thee on other points, seeing that thou art perfect in every
good work and word, and able also to exhort others in Christ.
Salute all that are like-minded with thyself, and who hold
fast to their salvation in Christ. The presbyters and deacons,
and above all the holy Hero, salute thee. Cassian my host
salutes thee, as well as my sister, his wife, and their very dear
children. May the Lord sanctify thee for evermore in the
enjoyment both of bodily and spiritual health, and may I see
thee in Christ obtaining the crown !

1 The original is πάπᾳ, literally ‘‘ father.”
? Jer. x. 23.

THE EPISTLE OF IGNATIUS TO ST JOHN
THE APOSTLE.

Q———M

John the holy presbyter.

We are deeply grieved at thy delay in

strengthening us by thy addresses and consola-

tions. lf thy absence be prolonged, it will disappoint many
of us. Hasten then to come, for we believe that it is expe-
dient. There are also many of our women here, who are
desirous to see Mary [the mother] of Jesus, and wish day by
day to run off from us to you, that they may meet with her,
and touch those breasts of hers which nourished the Lord
Jesus, and may inquire of her respecting some rather secret
matters. But Salome also, [the daughter of Anna,] whom
thou lovest, who stayed with her five months at Jerusalem,
and some other well-known persons, relate that she is full of
all graces and all virtues, after the manner of a virgin, fruit-
ful in virtue and grace. And, as they report, she is cheerful
in persecutions and afflictions, free from murmuring in the
midst of penury and want, grateful to those that injure her,
and rejoices when exposed te troubles: she sympathizes with
the wretched and the afflicted as sharing in their affliction,
and is not slow to come to their assistance. Moreover, she
shines forth gloriously as contending in the fight of faith
against the pernicious conflicts of vicious! principles or
conduct. She is the lady of our new religion and repent-
ance,” and the handmaid among the faithful of all works of
piety. She is indeed devoted to the humble, and she humbles

1 Literally, ** of vices.”

* Some mss. and editions seem with propriety to omit this word.
490

THE SPURIOUS EPISTLES OF IGNATIUS. 491

herself more devotedly than the devoted, and is wonderfully
magnified by all, while at the same time she suffers detrac-
tion from the scribes and Pharisees. Besides these points,
many relate to us numerous other things regarding her. We
do not, however, go so far as believe all in every particular;
nor do we mention such to thee. But, as we are informed
by those who are worthy of credit, there is in Mary the
mother of Jesus an angelic purity of nature allied with the
nature of humanity. And such reports as these have greatly
excited our emotions, and urge us eagerly to desire a sight
of this (if it be lawful so to speak) heavenly prodigy and
most sacred marvel. But do thou in haste comply with this
our desire; and fare thee well. Amen.
1 Literally, ‘‘a nature of angelic purity is allied to human nature.”

A SECOND EPISTLE OF IGNATIUS TO
ST JOHN.

a_i

NEERIS friend! Ignatius to John the holy presbyter.

1 If thou wilt give me leave, I desire to go up
to Jerusalem, and see the faithful?saints who are
there, especially Mary the mother, whom they re-
port to be an object of admiration and of affection to all. For
who would not rejoice to behold and to address her who bore
the true God from her? own womb, provided he is a friend
of our faith and religion? And in like manner [I desire to
see] the venerable James, who is surnamed Just, whom they
relate to be very like Christ Jesus in appearance, in life,
and in method of conduct, asif he were a twin-brother of the
same womb. They say that, if I see him, I see also Jesus
Himself, as to all the features and aspect of His body. More-
over, [I desire to see] the other saints, both male and female.
Alas! why do I delay? Why am I kept back? Kind?
teacher, bid me hasten [to fulfil my wish], and fare thou
well. Amen.

1 Literally, ** his own." 2 Some omit this word.

3 Literally, **of herself." Some read, instead of ** de se,” ** deorum,"
when the translation will be, ** the true God of gods.”

* Or, " face." Some omit the word. 5 Or, *' good.”

m. 492

THE EPISTLE OF IGNATIUS TO THE
VIRGIN MARY.

——9——————

NER friend! Ignatius to the Christ-bearing Mary.

Thou oughtest to have comforted and consoled
me who am a neophyte, and a disciple of thy
[beloved] John. For] have heard things wonder-
ful to tell respecting thy [son] Jesus, and I am astonished
by such a report. But I desire with my whole heart to ob-
tain information concerning the things which I have heard
from thee, who wast always intimate and allied with Him, and
who wast acquainted with [all] His secrets. I have also writ-
ten to thee at another time, and have asked thee concerning
the same things. Fare thou well; and let the neophytes
who are with me be comforted of thee, and by thee, and in
thee. Amen.

REPLY OF THE BLESSED VIRGIN TO THIS LETTER.

The lowly handmaid of Christ Jesus to Ignatius, her beloved
fellow-disciple. .

The things which thou hast heard and learned from John:
concerning Jesus are true. Believe them, cling to them, and
hold fast the profession of that Christianity which thou hast
embraced, and conform thy habits and life to thy profession.
Now I will come in company with John to visit thee, and
those that are with thee. Stand fast in the faith,? and show
thyself a man; nor let the fierceness of persecution move thee,
but let thy spirit be strong and rejoice in God thy Saviour.’
Amen.

1 Literally, ‘ her own.” 3 ] Cor. xvi. 13. 5 Luke i. 47.

493

INDEX OF

— —D —À

Abel, 9.

Abraham, 14, 19, 21.

Adultery, 352.

Afflictions, 391.

Alms-giving, 350.

Angels, the two attendant on man,

Anger, ὃ ΟΊ. 359.
Animals, cloven- footed, 109.

— peer beri 119.

— forbidden or allowed as food to
Israel, spiritual significance of,
118, 119.

Antichrist, 73, 105.

Antioch, church at, 169, 218, 266.

Antiochians, supposed Epistle of Ig-
natius to them, 461-466 ; wherein
he speaks of his bonds, of the
true doctrine concerning Christ
against the views of the early
heretics, and exhorts them to
certain duties.

Apostates, 400. :

Apostles, ordinances as to the
ministry, 38, 39.

Baptism prefigured in Old Testa-
ment, 120.

Barnabas, who he was, 99.

— his epistle, 101-135 ; wherein he
warns his readers against Juda-
ism, and seeks to explain some
Jewish customs. '

Believers, a spiritual temple, 128,
129; what Christ is to them,
55, 56, 159, 313.

Benediction, forms of, 49, 77, 135,
169, 238, 254.

Birds, allowed as food to Israel, 129.

Bishop, subjection to him, 148, 149,
151, 152, 186, 190, 197, 2060,
222, 228, 233, 237, 251.

— though Youthful, to be obeyed,

SUBJECTS.

Bishop to be consulted in all things,
176, 178, 248.

— to be honoured, 249, 250.

— duties of, 258, 259-262, 274.

Blessings divine, how obtained, 28,
33

— to be sought 48, 76, 313.
Brazen serpent, 123.
Burrhus of Ephesus, 147.

Cain, 9.
Chastisement, 47; of children, 326,

ist, His person, 158, 124, 153,
163, 165, 166, 168, 177-180, 184,
199, 202, 215, 296, 235, 940,
243, 945, 260, 310, 315, 386,
418, 456, 457, 462, 463, 469,

— His sufferings, 23, 107, 114, 122,
184, 190, 199, 203, 226, 235,
936, 240, 943, 246, 312, 386,
456, 475.

— His resurrection, 25, 70, 200,
241, 242.

-- His | second coming, 24, 70, 184,

— the source of blessings, 33, 55,
235, 312, 313.

Chastity, 352.

Christians, heirsof the covenant, 124.

— true and false, 162, 176.

— manners of, 307; their relation
to the world, 308, 375.

— called children, 442.

Church, order in the, 35, 36, 251 ;
order of ministers in, 36; the
regard Moses had for order in,
37 ; the regard the apostles had
for order i in, 38 ; this order dis-
turbed by the wicked, 39-41.

— in its progress, compared to a
tower which is building, 333-
340, 407, 416.

495

490

Circumcision, spiritual meaning of,
115, 116.

Clement, introductory notice of,3-5.

— his first epistle, 8-49.

— preface to second epistle, 53.

— second epistle, 55-66.

Commandments, of God, 71.

— of Hermas, 349-370; how they
can be kept, 371-373.

Confession of sin, 44.

— of Christ, 57, 162.

Conformity to Christ, 111.

Corinthians, Epistle of Clement to,
wherein he commends them,
7-9; shows the effects of envy
among them, 9, 10, 41 ; exhorts
them to repentance, 12; to hu-
mility, 16, 18, 2); to peace, 21 ;
to good works, 30; to church
order, 34-41 ; to brotherly love,
42-47.

Crocus of Ephesus, 147.

Cross, the, of Christ prefigured in
Old Testament, 121, 123.

— the glory of, 165.

Covenant, the, lost by the Jews,
106 ; who are heirs of, 124.

Covetousness, 75.

Damas, bishop of Magnesia, 172.

Danaids, martyrdom of, 11.

Daniel, 173.

Darkness, the way of, 133.

David, his humility, 20.

Deacons, 177, 191, 228, 464.

Desire, the twofold, 370, 371.

Devil, snares of the, 188, 232, 25].

— not to be feared, 361, 371, 373.

— how resisted, 373, 374.

Diognetus, Epistle to, wherein the
writer shows why he wrote it,
808 ; the vanity of idols, 304;
the superstitions of the Jews,
305 ; the manifestation of Christ,
309 ; the state of the world be-
fore Christ came, 311; why
Christ came 80 late, 312; the
blessings He brings, 313; the
importance of divine knowledge,
315.

Dircae, martyrdom of, 11.

Doctrines, false, 73, 164, 176, 179,
20].

— profound, 198.

Duties, Christian, 70, 71, 74, 131,
132, 341, 349, 370, 376, 384.

— of deacons, etc., 72.

— of presbyters, etc., 72, 73.

— relative, 226-229, 459, 464, 470.

INDEX OF SUBJECTS.

Duties of husbands and wives, 8, 71,
262, 352, 355, 464.
— of the Christian flock, 8, 263.

Ebionite, 231.

Elm tree, similitude of, 377.

Enoch, 13.

Envy, its effects on Corinthian church,
9, 40, 41 ; on the church in all
ages, 9-12.

Ephesians, Epistle of Ignatius to,
145-169 ; he commends them,
146, 154, 157, 160; exhorts
them to unity, 148, 156, 167;
to various duties, 157-163;
warns against false teachers and
doctrines, 155, 156, 163, 164;
Syriac version of epistle, 277.

Esther, her example, 46.

Eucharist, 225, 248.

Evil deeds, 361, 362, 422, 459.

— desires, 370.

— speaking 349.

Example of Christ, 18, 74, 158.

Examples of love, 44, 46.

Faith, 69, 155, 161, 186, 191, 234,
240, 246, 311, 313, 339, 349,
359, 364, 419.

Falsehood, 350.

Fasting, 73; the acceptable, 104,
381 ; a type of Christ, 112.

Fathers exhorted, 227.

Fear of God, 159, 196, 349, 361,
71.

Fish, Israel may not eat, spiritual
significance of, 118.

Goat, the, sent away, 113.

God, His character, 22, 26, 27, 30,
311, 312, 461.

— how to draw near and serve Him,
27, 28, 62, 70, 376, 380.

— imitators of, 313 ; of faith in,
349,

Good deeds, 362.

Gospel superior to law, 235, 236.

Grace, 315.

Graces, Christian, 76, 340, 419.

Grief, 366.

Happiness, 313.

Harmony in the church, 177.

Heretics, views of early, 73, 195,
201, 203, 231, 244, 247, 948,

Hermas, Pastor of, introductory
notice of, 319.
— his five visions, wherein, after ad-

INDEX OF SUBJECTS.

Hermas—
monitions to himself, he is shown
the church arising as a glorious
tower, 323-348.

— his commandments, twelve in
number, embracing Christian
duties, 349-374.

— his similitudes, nine in number,
375-435.

Hero, deacon of Antioch, epistle of
Ignatius to him, 467-473 ; where-
in he is exhorted to earnest-
ness and moderation, cautioned
against false teachers, instructed

as to certain duties, and pointed
out as the future bishop of
Antioch.

Holy Spirit, 155, 163, 229, 230, 358,
366, 368, 386, 474.

Holiness, 28, 70, 71.

Humility enjoined, 8, 16, 22, 158,
185; of Christ, 18; of saints, 19,
2

Husbands, duty of, 227, 263, 275,
352, 464.

Hyssop, 115.

Idols, vanity of, 303, 04. Pd
gnatius, mention y Polycarp,
76, 77; introductory note to his
epistles, 139-144.

— Epistle to the Ephesians, 145-169.

— Epistle to the Magnesians, 171-
178.

— Epistle to the Trallians, 159-206.

— Epistle to the Romans, 207-220.

— Epistle to the Philadelphians,
222-238.

— Epistle to the Smyrnzaris, 239-
255.

— Epistle to Polycarp, 257-267.

— Syriac versions of his Epistles to

olycarp, Ephesians, Romans,
274-285.

— In them he speaks of his bonds,
169, 172, 185, 192, 208, 251, 252;
his desire for martyrdom, 209,
213, 214, 218, 291; seeks the
prayers of the churches, 157,
205, 229; speaks of his need of
humility, 193; of his knowledge,
194, 233.

— Account of his martyrdom, 291-
297; condemned by Trajan, 292;
sails to Smyrna, 293; writes to
the churches, 294; is brought to
Rome, 295; is devoured by wild
beasts at Rome, 296; appears in
a vision after death, 297.

VOL. I.

497

Ignatius, spurious Epistles of. In-
troductory note, 451-453; to
the Tarsians, 455; to the An-
tiochians, 461; to Hero, a deacon
of Antioch, 467; to the Philip-
pians, 473-482; to, from Maria
the Proselyte, 484; to Mary
at Neapolis, 487; to John the
Apostle, 490; a second Epistle
to John, 492; to the Virgin
Mary, 493.

Imitators of God, 313; of Christ, 149,
198, 215.

Impure thoughts, 324, 326.

aac,

Jacob, 10, 29.

James the Just, 482.

Jews not heirs of covenant, 124.

— superstitions of, 305.

— observances of, 306.

Jewish sacrifices abolished, 102.

John the Apostle, Epistles of Igna-
tius to fim, 490, 492

Jonah, 12.

Josiah, 174.

Judaizing teachers, 182, 183, 230.

Judas, 442.

Judith, 46.

Judged in the flesh, 61.

Justification, 29, 50.

Kingdom of God looked for, 63.
Knowledge, 107, 130, 313, 315.

Law of Christ, 131.

Life, 215, 315, 401.

Light, way of, 131.

Lot, his example, 14.
Lord's day, 181.

Love commended, 42, 161.
— brotherly, 42, 43, 161.
— Moses an example of, 44.
— other examples of, 46.
— to God, 162, 246, 313.
Luxury, 391-393.

Magnesians, Epistle of Ignatius to,
E 71.178; Vherein he shows the
honour and submission due by
them to their bishop, 173-179,
186; warns against Judaism and
false doctrine, 179-183.
Marriage, 227, 272, 355.
Martyrdom of Polyc 85-95.
— of Ignatius, 291- 9? T
Martyrs, 11, 84, 212, 314, 333.
Maries, the, in the gospels, 447.
Mary at Neapolis, "Epistle of Igna-
2I

498

Mary at Neapolis—

INDEX OF SUBJECTS.

; Polybius, bishop of Tralles, 190, 192.

tius to, in answer to a letter! Polycarp. Introductory notice, 67;

from her. He speaks of his
State, and his desire to see her,

487.

Maria the Proselyte, her letter to
Ignatius requesting that other
labourers be sent to her church,
484-486.

Mary, the Virgin, supposed letter of
Ignatius to her, and her reply
to the same, 493.

Matthew and Mark’s Gospels ac-
cording to Papias, 446.

Messengers of Magnesian church,
172.

— to be sent to Antioch, 266.

Millennium, 445.

Ministers, order of, in church, 36,
39

Moses, 10, 20, 122.127; quelling
strife, 37; his love for Israel, 44.

Mountains, similitude of, by Hermas,
405, 421.

Mystery of circumcision, 116, 117.

Mysteries, three, hid from Satan, 166.

Noah, 12, 13.
Nicolaitans, 203, 932, 233.

Obedience to God, 16, 22, 381, 384.

— to Christ, 33.

Office-bearers of church at Ephesus,
147; at Magnesia, 172; at Phila-
delphia, 237.

Onesimus, bishop of Ephesus, 147.

Order in the church, 35, 36, 251.

Papias, fragments of, 44].

Patience, 74, 356, 419.

Paul and Peter, martyrdom of, 11.

Peace, 17, 21; of universe, 21; of
church, 45.

Philadelphians, Epistle of Ignatius
to them, consisting chiefly of
exhortations to unity, 228.238.

Philippians, Epistle of Polycarp to
them, consisting of commenda-
tions of them, aud exhortations
to Christian duties, 69-77.

— Supposed Epistle of Ignatius to
them, wherein he declares the
unity of the Godhead, also facts
in the history of Christ; shows
the malignity, folly, inconsis-
tency, and ignorance of Satan,
and concludes with exhorta-
tions, 473-482.
nix, the, 25.

his epistle, 69; his humility, 71;
his praise of Paul, 71; he 1s be-
trayed, 86; he refuses to revile
Christ, 88; confesses Christ, 89;
his last prayer, 91; in the fire,
92; his body burned, 93.

— mentioned by Ignatius, 169, 254;
Epistle of Ignatius to him, con-
sisting of counsels as to his
work, 257-267; Syriac version
of the same, 273.

Prayer, 73, 76, 157, 179, 258, 278,
363, 378.

Prayers requested, 169, 189, 218,

Presbyters, 39; duties of, 72, 205,
464

Presbytery, submission to, 148, 149,
151, 191, 248; its function, 197.
Priestly office, contention regarding,

37, 38.

Prophets, the, speak of Christ, 109;
to be esteemed, 229; how to
judge aright of such in the
church, 367-370.

Purification, 106, 107.

Purity of heart, 27, 470.

— of conduct, 387.

Quintus the apostate, δῦ.

Rahab, her example, 15.

Red heifer, 114.

Repentance, 12, 13, 60, 320, 344,
346, 354, 374, 380, 388, 394,
400, 404, 423, 425, 433.

Reprobate men, various classes of,
334-339.

Resurrection, Christ’s, 26, 70, 200,

241.

— our, 26, 70, 72, 458.

Revelation, inspiration of the, 447.

Riches, 377, 378.

Righteous, the, their sufferings, 39;
we should cleave to them, 40.

— distinguished, 379, 380.

Romans, Epistle of Ignatius to,
wherein he expresses his desire
for martyrdom, and his reasons
for the same, 207-220.

— Syriac version of the same, 28]-
285.

Sabbath, the true, 127; how to be
kept, 181. |

Sacrifices, Jewish, abolished, 103.

Sadness of heart condemned, 356.

INDEX OF SUBJECTS.

Saints, examples of, 13-15, 19.

— their reward, 444.

Salutations to churches, etc., 7, 69,
145, 171, 187, 205, 207, 218, 221,
238, 954, 266, 460, 466.

Salvation, 56, 108, 172, 230, 313.

Samuel, 173, ‘175.

Satan, his malignity, folly, inconsis-
tency, ignorance, 475-481.

Schismatics, how to be dealt with,
223-225.

Sedition in church of Corinth, 9.

— to be avoided, 17.

Self-conceit condemned, 35.

Self-restraint enjoined, 362.

Sheep and shepherd , similitude of, by
Hermas, 389.

Similitudes of Hermas, 375-425.

Sinners, 380.

Sins confessed, 43, 44, 324.

Slaves, duty of, 261, 275.

Smyrneans, Epistle of Ignatius to,
239-255 ; wherein he states inci-
dents in the history of Christ,
240-243; gives views of early
heretics, 243-248; and enjoins
submission to their bishop, 248-
25].

Strife, its effects, 40, 41.

— Christian, 59.

Submission to Christ, 33.

— to one another, 34

— of authors of sedition, 47.

Sufferings of Christ. See Christ.

— of men, 390, 391.

Swine not allowed as food to Israel,
117, 118.

Tarsians, supposed Epistle of Ignatius
to them, 455-460 ; wherein he
speaks of his sufferings, the true
doctrine concerning Christ as
against prevailing errors, and
exhorts to duties.

Teachers, false, 153, 155, 156, 247,

3, 468

463, .
— fate of such, 163.
Tem le, Jewish view of, 128.
e true, 128, 129.
Temptation of Christ, 479.
Testament given to Moses and to us,
125, 126.
Thoughts, sinful, 323-326.

499

Tower, ct church compared to, 333-344,
-416.
Traditions, Jewish, 112, 114.
allians, Epistle of Ignatius to, 189;

wherein he commends them, 190;
exhorts them to be subject to
their spiritual rulers, 190-192 ;
warns them against heretics,
194, 198, 203, 204; shows the
reality of the history given us of
Christ, 199-203,

Trees in winter and summer, the
similitude of, 379, 380.

Tribulation, 346, 347.

Unbelievers, 2416.
Unity, exhortations to, 148-150, 168,
l 119, b 205, 223, 225, 226,

Unity à of Godhead, 474,

Valens the presbyter, 75.

Vice forsaken and virtue followed,
61, 70.

Vine, the similitude of, 377.

Vineyard, similitude of, 382.

Virgins exhorted, 226, 297.

Virgin Mary, supposed letter of
Ignatius to her, and her reply,
49

Visions, five, seen by Hermas, 324,
328, 333, 344, 317.

Water of baptism prefigured in Old
Testament, 120.

Way, the, of light, 131, 132.

— of darkness, 133.

Widows, 71, 228, 261, 465.

Willow and its branches, similitude
of, 395-404.

Wives, duties of, 8, 71, 226, 262, 275,
465, 470.

Works, good, 7, 8, 23, 30, 31, 32, 7

71, 75, 131, 362, 363, 371, 376,
, 435.

— evil, 9, 32, 70, 362, 419, 459, 465.

World, how wo are to regard it, 58,
308, 379.
— its state before Christ's coming,
311.

Worship of God, 161, 1779.

Youthful piety, 484, 485.

INDEX OF TEXTS.

xii. 1-3,
xiii. 14-16,

xlviii. 11,

xlviii. 18, 19,

xlix. 10,

———9———————
page 108, 111. Exod. xxxiii. 1, page 110.
, 462. xxxiv. 28, 106.

30, 111, 112. | Lev. xi. 117.
127. xx. 24, 110.
12. Num. xi. 26, 27, 331.
181. xii. 3, 158, 185
10. xii. 7, 20.
462. xii. 10, 37.
13. xii. 14, 16, 10.
12. xvi. 44.
467. xvi. 1, 31, 175.
462. xvi. 33, 10.
14. xvil. 38.
14. xviii. 8, 396.
117. xviii. 27, 28.
14. xxi. 6-9, 123, 242.
125. xxvii. 17, 471, 484.
125. Deut. iv. 1, 118.
117. v. 12, 127.
19, 185 vi. 4, 461, 474.
462. vi. 5, 246.
14. vi. 13, 481.
29. vi. 16, 480.
129. ix. 12, 45, 106, 120.
124. x. 16, 116.
10. xiii. 6, 8, 225.
29. xiv. 117.
183. xviii. 15, 462.
10. xxvii. 15, 123.
9, 124. xxxi. 7, 23, 471.
125. xxxii. 8, 9, 21.
236. xxxii. 15, 9, 164.
10. 1 Sam. iii. 1, 173.
20. viii. 7, 175.
20, 185. xiii. 11, 175.
44. xviii. 18, 228.
175. 2 Sam. vii. 18, 228.
123. xviii. 14, 175.
127. xx. 22, 175.
125. 1 Kings iii. 16, 174.
106, 125. xviii. 8, 10.
45, 106, 126. | 2 Kings xxii. xxiii. 174, 485
106. 1 Chron. xvii. 16, 185.
45. | 2 Chron. xx. 7, 14.

500

INDEX OF TEXTS.

2 Chron. xxvi. 20, page 175.
i. 28.

14,

. 13,
Song of Sol. ἡ. 3, 4,
ii 15,
Isa. i. 2, 10,
i 6

501

502

Isa. ix. 6, pege noa
xi. 6,
xvi. 1, 2, 120;
xxvi. 20, 43.
xxviii. 16, 109.
xxix. 13, 17, 57, 372.
xxxiii 13, 115.
xxxiii. 16- 18, 121.
xxxv. 4, 181.
xl. 10, 31.
xl. 12, 129.
xl. 13, 111.

i. 8, 14, 183
xlii. 6, 7, 126.
xliii. 26, 185.
xlv. 1, 124.
xlv. 2, 3, 121.
xlix. 6, 126.
xlix. 17, 129.
xlix. 22, 240.

1. 6-9, 109.
lii. 5, 75, 199
liii. 5, 7, 108.
liii. 8, 109.
liii. 11, 312.
liv. 1, 56.
lvi. 10, 153.
lviii. 4, 5, 104.
lviii. 6, 234.
lviu. 6-10, 105.
lx. 17, 37.
lxi. 1, 2, 127.
lxii. 2, 12, 182.
xii. 11, 31, 249
lxiv. 1, 129.
lxv. 2, 122.
Ixvi. 1, 129.
Ixvi. 9, 16, 131, 196
Ixvi. 24, 60.
Jer. 1. 7, 174, 485
ii. 12, 13, 120.
iv. 3, 116.
iv. 4, 115.
vii. 9, 115.
vii. 22, 103.
viii. 4, 157.
ix. 23, 24, 16.
ix. 25, 26, 116.
x. 23, 489.
xv. 19, 158.
xvii. 5, 463.
xvii. 24, 25, 127.
xviil. 4, 157.
xxiii. 15, 223.
xxv. 129.
Ezek. xi. 19, 111.

xiv. 14, 20, 59.

xviii. 23, 32, 238.

xviii. 30, 12.

INDEX OF TEXTS.

xxxvi.

xiii. 52,

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INDEX OF TEXTS.

Luke xvi.

26,
2,

503

59.
bf 41.

241, 463, 475, 476.
231, 474.

Acts xiii. 48,

] Cor. i. 10,

INDEX OF TEXTS.

e 183.
xiv. 22, PS 114.
xvii. 31, 70.
xx. 24, 455.
xx. 35, 8.
xxi. 14, 87.
xxvi. 14, 235.
xxviii. 13, 14, 299.
240.
1. 32, 32.
i. 4, 159.
li. 6, 184.
iii. 21-26, 312.
iv. 3, 14, 125.
iv. 17, 56, 480.
v. 18, 101.
v. 20, 312.
vi. 10, 456.
viii. 11, 70.
viii. 17, 244.
viii. 18, 488.
viii. 29, 30, 132.
viii. 32, 198.
ix. 5, 29.
ix. 25, b6.
x. 10, 162.
xii. 5, 40.
xii. 17, 73.
xiii. 1-7, 89.
xiii. 14, 459.
xiv. 10-12, 73.
xv. 19, 456.
xvi. 14, 319.
148, 194, 473.
i. 18, 20, 25, 165.
j. 31, 16, 193, 470.
ii. 8, 204, 476, 47
ii. 9, 31, 62, 84
lii. 13, 4].
iii. 16, 233.
iv. 4, 213.
iv. 15, 154, 165
iv. 16, 464.
iv. 19, 233.
1v. 20, 162.
v. 7, 183.
v. 11, 224.
vi. 2, 75.
vi. 9, 10, 72, 163, 458.
vi. 14, 70.
vi. 19, 163, 233.
vii. 22, 227.
viii. 1, 316.
viii. 6, 457.
x. 4, 235.
x. 13, 172.
x. 26, 28, 45.
x. 31, 263.
xi. 1, 149.

2 Cor. i. 21,

Gal.

Eph.

page 469.
473, 474.
34.

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vi.
vi.
vi.
vi
vi.
vi.
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iv. 10,

INDEX OF TEXTS.

260.
155,172, 473.
174, 468.

BEB

505

506 INDEX OF TEXTS.

lPeteriv. 16, page 74. 1 John‘ii. 22,
v. 2, 464. iii. 7,
v. 5, 8, 28, 75, 151, 469. iv. 3,
v. 8, 28. iv. 9,
v. 14, 460. Jude 3,

2 Peter ii. 5, 12. Rev. i. 7,
ii. 6-9, 15. xi. 7,
ii. 12, 72. xii. 3,
iii. 5, 327. xiii. 1,
ni. 8, 127. xvii. 8,
lil. 9, 238. xx. 15,
iii. 15, 71. xxii. 12,

END OF VOL. I.

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