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I . \y\ .'■*_ ^y 't " I i <^ •

STANDARD WORKS

ADAPTED

to tl)e use ot t|)e
PROTESTANT EPISCOPAL CHURCH

IN THB

UNITED STATES.

TOIiUAIE IT.

A TBANSLATION OF THE

EPISTLES OF CLEMENT OF ROME, POLTCARP, AND IGNATIUS,

AND OV THB

FIRST APOLOGY OF JUSTIN MARTYR:

WITH

AM INTBOOUGTTOM AND BRIBP MOTES ILLUSTRATIVB OF THB BOCLBSIASTICAL
HISTORY OF THB FIRST TWO GBMTUBIB8.

BY THE REY. TEMPLE CjBEVALLIEB, B. D.,

Late Fellow and Tutor of Catharine Hall, Cambridfe,
England.

• • • ^

EDITED

BY W. R. WHITTINGHAM, A. M. ' •

' I «'

w • •:

- -d t J

NEW-YORK:

PUBLISHED BY THB NEW«TOBK PROTESTANT EPISCOPAL FREES,

At their Buildiogs, No. 46 Lumber-street, in
rear of Trinirjr Church.

1834.

♦ *

iTHv '- . - ...-^^

475988

»■■. ■■ ■■■»'.,

■ Ni}ATIOia.

Ekitflred, Mcording to Aet of Congrcn, in tlie y«ar 1834, by H. O
Cm Treunrer of the New- York Protestant Epiieopal Press,) in the o
Che Clerk of the Soathem District of New- York.

• , • • •

• ■ c • >

* • - - ■

. fc W .1.

••• •

• • •

.It

ADVERTISEMENT.

On the publication of the Third Volume of the
Standard Works, in the year 1831, it was distinctly
stated, that the Fourth would *'not immediately
succeed," on account of the ** deliberation, care, and
accuracy," which were required by the importance of
its proposed contents. It was also stated, that *' the
Fourth, Fifth, and Sixth Volumes would go to
press almost simultaneously," and might be expected
*' within four or five nionths." But the illness of the
editor, (which led to a delay even of the First Volume,
and rendered it necessary that *' the writings of the
Apostolical Fathers," instead of forming the Second
Volume, as originally proposed, should be made to
constitute the Fourth,) has continued to be the pain-
ful cause of retarding his exertions, and disappointing
the fond hopes which he indulged.

He commenced an original translation of the
Treatises whioh constitute this Fourth Volume ; but
his loss of health, and the perplexing variety of his
employments, led him to discontinue it, and to adopt
and reprint the following excellent translation, recently
published in England by the Rev.. Mr. Chevallier.
Having seen the present volume just about to issue
from the press, he was at last compelled, a few days
since, to repair to the south of Europe ; leaving, to be
delegated to another, little more than to furnish a title
page, and say a few words by way of advertisement.

It will be found, that the same care which has been
bestowed on the other volumes of the series, has been

[

ADYERTISEMBNT.

^here employed in minutely examining all references,
correcting some of them, and giving others more in
detail.

In the Apoloot of Justin Martyr, sections 34
and 35, it will be discovered, that parts of a few notes
in the English edition, containing statements of the
opinions of certain sects of Gnostics, and not suited to
the purposes of general readers, have been omitted.

Some of the quotations in the notes have been trans-
lated; only one original note has been added by the
American editor ; but, beside the great care which he
has expended in securing accuracy, he has furnished
an ample index to the work.

Any further explanations that may be thought requi-
site, will be given in due time, should the editor, by
God's answer to the many fervent prayers offered for
him, be restorea to his wide field of usefulness, and
resume his valuable labors in the cause of Jesvs and
the Church. J. F. S.

New- York, June, 1834.

COJ^TENTS.

.'J»

INTRODUCTION.

GxNSBAL obeervatioDi^ . . . . .

page ijc

Epistle of Cleiiw&t,

xir

Polycarp, ....

zxv

Episd* of the Church of SmTma,

zzrii

Epistle of Polycarpi

xxriii

Ignatius,

Epistle of Ignatius,

xxziii

zzzviii

Justin Martyr,

xliii

$ I. II.

III.

IV.-VI.

The Epibtlb of Clement to the Cobinthians.

Clement commends the Corinthians for their order and
piety before their schism began, . . . -^

The origin of their strife, . S^ .

He shows, by numerous examples, tVat envy and strife
have been the fruitful cause of many e^ils,

VII. VIII. He exhorts them to look up to the rule of their hiffh
calling, and displays the promises of mercy made to me
penitent, .......

IX.-XII. He refers them to the instances of

Noah, -

Abraham, .....

Lot, ......

Rahab, .....

XIII.-XV. And exhorts the Corinthians U> follow these examples in
humility, meekness, and godliness, according to tne pre-
cepts of Scripture, . . . . -

XVI. He refers to the example of Jesus Chbist, wlio came in
great humility, ......

xvii. XVIII. And to EUijah, Elisha, Ezekiel, Job, Daniel and David,

XIX. And thence exhorts them to orderly obedience, •

He shows that order is the principle of the universe,

He exhorts them to obedience, in compliance with the
will of God; who is ever present.

And enforces his advice by an appeal to the Scriptures, •

The promises and threatenings of God will surely and
speedily come to pass, • • ...

xxiv.-xxvi. The resurrection is certain. It is illustrated by natural
changes, as those of day and night : and by the example
of the Phoenix, ......

xxvii. Hence God is feithful, and will perform his promises, •

xxviii.-xxx. A further exhortation to obedience, purity, humility,
and moderation, ......

XXXI. XXXII. The blessedness of those who have been obedient, •

XXXIII. XXXIV. And an exhortation not to be weary in well-doing ;
and to live in concord, .....

XXXV. For this purpose God hath made to us many glorious
promises, ....••.

XXXVI. And given us our great High Priest, Jbsub Chbist,

XX.

XXI.

XXII.

XXIII.

1
2

3,4

4,5

6
ib.

7
ib.

8,9

10
11
12
13

14
ib.

15,

17,

18,

19,

U CONTENTS.

9 xxxvii.-xxxix. The natural eoostitmion of human aocioty

teaches us the necessity of different orders of men, page 22, 23

XL. And God hath accordingly appointed every thing to be

done decently and in order m tne Church, • 24

XLi. Hence he exhorts them to the observance of order, %• 25

XLli. The orders of ministers were established in the Church of

Chbibt, by the Apostles, according to Divine command^ ib.

XLiii. Even as the priesthood was especially appointed by Goo,

under the Jewish law, • • • • -26

XLIV. The Apostles foretold that contentions should arise re-
specting the ministry, • - • • -27

XLV. He again refers them to the ezamplea of obedience in the

Scriptures, ...... 28

XLVi. And to the precepts therein contained, - ib.

XLVii. Especially to the Epistle of St. Paul to them, 29

XLVili. The higher gifls a man may have, the more humble-
minded he ought to be, - • - - -30

XLIX. Christian charity is shown by obedience and Christian

meekness, • - . • - . - t6.

L. It is the gift of God, and niust be sought for by prayer, - 31

LI. He exhorts those who had caused these divisions to

repent, ....... 32

Lii.-Liv. And again refers to the precepts and examples of Scrip-
ture, - - • • - - - 32, 33

LV. And to other examples among the Heathen, 84

LVI. He recommends mutual prayer, • - . . 35

LVII. And humiliation, ....... 36

LVlil.-LX. He concludes with a commendation of the Corinthians to

God ; and with a blessing upon them, ib.

Note (A) On the preaching of St. Paul in the West, 38

— The probable duration of St. Paul's preaching after his

first imprisonment, • ... -39

— Evidence to prove that St. Paul visited Spain, ib.

— Evidence in favor of his preaching in Britain, 40
Note (B) On the Epistle of t)lement, c. xvi. p. 16, • • • 42

— Passages in which Clement speaks of the Divine nature

of Christ, - - • - • - »6.

— Extract from the Epistle to Diognetus, • • • 43

The Epistle of Polycakp to the Philippians.

§ I. PoLYCABP congratulates the Philippians, on the reception

which they gave the confessors of the faith of Chbist, . 46

II. Exhorts them to perseverance from the consideration of
the resurrection : and reminds them of the precepts of
Christ, ..-.--- 47

III. Polyearp assumes not the authority or wisdom of St.

Paul, to whose Epistle to them he refers, 48

IV.-YI. Bat exhorts them to the practice of various Christian
duties, according to their several stations ; as husbands,
denooDS, youag men, and elders^ - 49, 50

CONTENTS.

$ VII. Wk)6oever coafesies not that Chbist U come in the

flesh, iis antichrist, .... page 50

VIII. IX. He exhorts them to patience by the imitation p( Christ,

and of the Apostles and others, > • * . 51

X. And to be steadfast in the faith, .... t6-

XI. Polycarp expresses his regret for the misconduct of
Valens and his wife, ^ - - , . - 62

XII. Recommends the study of the Scriptures, and sends them

his blessing, ...... ib.

XIII. XIV. He refers to the Epistles of Ignatius, and desires to know
if they have received any certain intelligence respecting
him, ....... 53

II.

The Epibtlb of Ignatius to the Cphesians.

Ignatius thanks the Ephesians for sending their Bishop
Onesimus to meet him, as he was passing bound from
Syria to Rome, ......

He congratulates them on the possession of other faithful
servants, and exhorts them to obedience,

III. IV. He disclaims all personal superiority, ftut in charity
recommends them to obey their Bishop and the Pres-
bytery, ......

He expatiatea ufwn the character of Onesimus, and the
Episcopal authority generally, - - •

He warns them of false teachers,

Commends the integrity of their faith,

And their refusal to listen to error,

He exhorts to prayer and holiness, since the last times
are at hand, .....

And contrasts his o¥m condition with theirs.

He recommends their frequent assembling.

And exhorts to fidth and charity,

Unostentatious &ith is better than unreal profession,

XVI. XVII. He warns them against false doctrine, -

XVIII. Expresses his willingness to die for the cross of Chbist,

The Prince of this world knew not the virginity of Mary,
nor the birth of Chbist, nor his death, •

He purposes sending to tAiem a second Epistle, declaring
the faiUi more fully, . . . . .

Beseeches their prayers for the Church which is in
Syria, and bids them farewell, . . . .

v. VI.

VII.

VIII.

IX.

X. XI.

XII.

XIII.

XIV.

XV.

XIX.

XX.

XXI.

I.
II.

III. IV.

V.
VI, VII.

Epistle of Ignatius to the Magnesians.

Ignatius salates the Church at Magnesia,

Whose Bishop, Damas, he had seen.

He exhorts them to reverence their Bishop, in obedience
to the ordinance of God, - • .

The difibrence of the faithful and the unfaithful,

He exhorts them to be obedient to the Bishops, Presbyters,

and Deacons, and to preserve the unity of tbf Ghoixh, -

56
ib.

58
ib.
59
ib.

60,61

• ib.

ib.

62,63
63

ib.

66
ib.

66,67
67

67,68

It CONTXMTtf.

$ Vfii.-X. Warns them not to lire according to the Jewiih law; but

after Crbist, who it oar life, page 68,69

XI. Ignatioa diacloinn any perional aothority, 70

XII. Commeada their faith, -••<&.

XIII. Exhoru them to be established in the doctrines of Chbist

and the Apostles, in all obedience, • ib.

XIV. XV. And concludes with entreating their prayers, and with a

salutation, ...... ib.

The Cpistlx of Ignatius to thx Tballians.

I. Ignatius commends the purity and godliness of the
Trallians, of which he has been assured oy their Bishop,
Polybius, -....-. 72

II. III. Their obedience to their Bishops, the Presbytery, and

the Deacons, without whom there is no Church, 72, 73

IV. V. He refrains from boasting, and from speaking of heaven-
ly things, ...... 73

VI. -VIII. Elxhorts them to avoid unsound doctrine ; and to continue

in the unity of the Church, • • -74,75

ix.'Xi. To stop their ears if any spake to them against Jesus
Chbist, or decUfed that he existed and suffered in
appearance only, ...... 75

xii. xiii. He salutes them in his own name and that of the faithful

who are. at Smyrna and Ephesus,' - 76

The Epistle of Ignatius to the Romans.

I. A FTEB a salutation to the Church at Rome, he recom*

mends them not to interfere to hinder his martyrdom, 77

ii.-i V. But to permit him to be offered up, as he was ready to be,
for the sake of Christ ; and to strengthen him with
their prayers, ...... js

V. He mentions the evil treatment which he endured from

the soldiers, on his passage from Syria to Rome, 79

VI. But expresses his full determihation to die for Chbist, . 80

VII. And declares that the love of Chbist in him had con-
quered all his earthly desires, .... ib.

VIII. He again urges them not to iMrevent the accomf^ishment

of bis wishes, ...... 81

IX. Entreats their prayers for the Church of Syria, • ib.

X. And mentions with honor those who were with him, 82

The Epistle of Ignatius to the Philadelfhians.

I. Ignatius recommends Church unity, praises their

Bishop, ....... 83

1 1. -IV. And exhorts them to flee divisions and.ialse doctrines,

and to panake of one Eucharist, • -83,84

v. He entreats their prayers, • - • • 84

VI. Warns them against J udai zing teachers, 85

VII. Reminds them of his previous exhortations to obedience

to the Bishop, Presbytery, and Deacons, • t6.

VIII. He warns them against those who preferred the writings

of the Old Testament to the Gospel, ib.

CONTENTS.

§ IX.

XI.

And shows the exceUence of the Gospel above the law, ^ page 86

He advises the Pbiladelphians to send a Deacon to con-
gratulate the Chturch of Antioch, on the peace which they
enjoyed, ....... 16.

And concludes with a salutation, • . - 87

II. III.

IV.

The Epistle of Ignatius to thx Smybmeanb.

Ignatius praises their immoveable faith in Chbist
who truly lived and suffered for us, • • -

As He also truly raised himself from the dead, and
appeared to Peter and to many,

He warns them against heretics, and commands them to
pray for them ; although their conversion rests with
Chbist, .......

V. Ignatius will not mention the names of those who hold
erroneous opinions, ' -

VI. vii. But refers to their conduct, and refusal to partake of the
Eucharist ; and exhorts the Smy means to abstain from
such men,

VIII. IX. And, to follow their Bishop^ Presbytery, and Deacons,
according to God's ordinance, ....

He commends them for receiving Philo and Rheus,

Glories in that he is counted worthy to suffer ; recom-
mends them to send to congratulate the Syrian Church,
for the peace which it enjoyed, ....

XII. XIII. And concludes with a salutation,

XI.

88,89

to.

91,92

92, 93
93

ib.
94

II.
III.

IV.

VI.
VII.
VIII.

The Epibtlb of Ignatius to Polycabp.

He exhorts Pol^carp to. persevere in the diligent dis-
charge of his Episcopal office.

To be wise as a serpent and harmless as a dove.

To endure all things, ....

To care for all, . . . . -

He exhorts the married and single.

And adds advice to the whole Church,

Recommends messengers to be sent to Antioch, -

Directs Polycarp to write to the Churches near him
and concludes with a salutation, -

The Mabtybdom of Ignatius,

96
ib.
97
16.
97,98
98
ib.

101-106

The Cibculab Epistle of the Chubch of
Smybna, concebnino the Mabtybdom of Poly-
CABP, 107-121

II.
>ii.

The Apology of Justin Mabtyb.
Justin addresses the Emperor Antoninus Pius, Marcus
Aurelius, and Lncius Venis, " •

And represents that their names and station required
them to regard truth alone, ....

He demands that the charges against the Christians
■hpo)4 \>o exB|niiied: that lh« C^istians should be

125
126

CONTENTS.

impartmlly treated, according as they deaerred, and not

be punished for a mere name, page 127

§ IV. Christianity ought not to be judged of, from the mis-
conduct of some who only protess tlie name, 128

. v. Justin attributes the injustice of the Heathens toward

the Christians, to the instigation of demons, 129

vi. And declares that the Christians worshipped only God,

the Fathsb, Son, and Holt Spirit, ib.

VII. He requires that the actions of all those accused should

be examined, • • - • 1 3 L

VIII. The Christians suffer only because they dare not deny

the truth, - - - - - 132

IX. And will not pay honor to false gods and senseless idols, 133

X. Knowing that God reauires not material offerings, but
purity and holiness ot life ; and will admit those who

obey his will, to immortali^ and glory, - ib.

XI. The kingdom which Christians expect, is not of this
world, ... . - . 134

XII. Their religion is the best means of preserving peace, 135 *

XIII. Aqd anables then to defy their persecutors, ib.

XIV. iSgsus Christ foretold their persecutions, • 136
XV. Justin proceeds to show what Christianity is, - ib.

XVI. The worship of the Christians consists in prayer and
praise to God, the Creator, to his Son, Jesus Christ,

and to the Holt Spirit, - • . • ib.

XVII. A most beneficial change had taken place in the lives of

those who had become Christians, 137

xviii. Many precepts of Christ teach chastity, • 138

XIX. — ^the love of all men, • - ... 139

XX. — ^the patient endurance of evil, • - - 140

XXI. — and that men should not swear, • • • ib.

**'■ XXII. Christ declared that they who live not as he taught,
^ are not Christians indeed, • .... Hi

xxiii. And commanded his followers to pay tribute, and honor

those in authority, • - ' f ' **'

XXIV. The superstitions of the Heathens themselves might

make them believe that the soul survives death, • 142

XXV. The resurrection of the body is not so incredible as its
first formation would be, to one who had no experience

ofit, ....... 144

XXVI. Christ taught that things impossible with man are
possible with God, • • • -145

XXVII. The punishment of hell reserved for the unrighteous, is
hinted at by some Heathens, ib^

XX VII I. It is, therefore, unreasonable that Christians alone should
be hated, while poets and philosophers, who entertain
less just and sublime notions, are honored, 14&

XXIX. Justin compares the opinions which the Heathen falsely
maintained respecting Jupiter and others, with the
more reasonable tenets of the Christians, ib.

XXX. And shows that their opinions respecting Christ nuffht
well obtain credence from those who held notions of a
similar natare respecting their own deities, - 147

IK>MTEMT8.

% XXXl.

XXXII.

XXXIII.
XXXIT.

XXXV.
XXXVl.

XXXVII.

XXXVIII.
XXXIX.

XL.-LII.
LIU.

II V.

LV.

LVI.

LVII.

LVIII.

LIX.
LX.

LXI.

LXII.

LX-III.

LXIV.

LXV.
LXVI.

LXVII.

The traths of Christianity are more ancient than the
fables of heathenism, .... page

Yet Christians alone are punished, while the most
absard idolatries are permitted, . -

They have reformed their lives in embracing a purer
faith, .......

Even after the ascension of Chbist the evil spirits have
instigated men to call themselves gods: as in the
instance of SiMpN Maoub and Menairaer,

The heresy of Mareion, ....

Justin refutes the calamnies brought against the Chris-
tians, of devouring children, and incest: and retorts
the charges upon the Heathen, ....

The purity and continence of the Christians,

Lest the miracles of Christ should be ascribed to
magic, Justin appeals to prophecy.

And relates the history of the translation of the Hebrew
Scriptures into Greek by the orde^ of Ptolemy,

In those prophecies, the miraculous birth of Jxsu^ hie
bein^ made man, his miracles, suffi»rings, death, resur-
rection and ascension, his Divine nature, and the exten-
sion of his religion over the whole world are ezpretsly
predicted, • ' -

This is shown by varions quotations,

Justin explains why the Holy prophetic Spirit speaks of
future events as already past, ....

Christians consider not that events happen by fatal
necessity ; which would be inconsistent with the free-
will of man, ......

But believe this only to be irreversibly determined, that
they who choose the good shall be rewarded, and they
who choose the evil shall be punished.

This is proved by quotations from Scripture, -

And shown to agree with the opinion of Plato^ -

Prophecy, therefore, implies not a fatal necessity, but
shows the foreknowledge of God,

The evil spirits endeavored to prevent the knowledge
of prophecy, but in vain, ....

David predicted that God the Father should receive
Christ into heaven,

Justin asserts that all men, in all ages, who lived agree-
ably to right reason, were Christians in spirit,

Various prophecies, showing that Jerusalem should be
destroyea, ......

That Christ should heal the sick and raise the
dead, - - ' • - •

That He should be made man, and su^r many things,
and come again in glory, ....

That He hath an origin which cannot be expressed,

The fulfilment of these prophecies is an earnest that
those yet unaccomplished will be fulfilled,

And, therefore, that Chsibt will come the second time
to judgment, ......

148

149

ib.

150
151

152
154

155

ib.

156
156-166

166

ib.

167

168

ib.

ib.
169
170
171

ib.

172
173

174

175

OONTJBNffi.

§ LXViii. Theee prophecies had fully persuaded the Christians to
believe Christ, who was crucifiedi to be the &rst*born
of the unbegotten God, .... page

LXix. The conversion of the Gentiles was foretold,

Lxx. The evil demons, knowing the prophecies respecting
Christ, invented fables ofa similar nature, to deceive
men, .......

Lxxi. As in the fiibles of Bacchus, Bellerophon, Perseus, and
Hercules, • • .-

Lxxii. Bat in no fable was the crucifixion of Christ imitated,

Lxxii. The figure of the Cross is almost universally employed,

Lxxiii. The demons also, after the ascension of Christ, raised
up men, such as Simon and Menander, before mentioned,
in § 34, •

LXXiv. The malice of these evil spiiits can, however, only
instigate the enemies of the Chrbtians to destroy them,

Lxxv. They raised up Blarcion to deceive men,

)/ Lxxvi. Lxxvii. Plato 6bta|Md his notions respecting the creation
' o£ the world, aiMriother opinions, from tM writings of

^jPloses,

Lxxvili. It is not, then, that the Christians adopt the opinions of
others, but others, theirs, • . ...

Justin explains the manner in which believers are
baptized, --.-...

y Ljuu.. Shows that this new birth is necessary ; and that bap-
. / tism is performed in the name of God the Father, and

|X of Jesus Christ, and of the Holt Spirit, .

LXXXi. Justin then digresses to show that the evil spirits
imitated the practice of baptism; as they caused the
action of Moses, who put on his shoes at the burning
bush, to be imitated, - -

LXXXI I. He declares that it was the Son o€ God, who appeared
^ '* to Moses in the bush, .....

Lxxxiii. And to the prophets in various forms, .

Lxxxiv. And asserts that the demons imitated what they learned
from the writings of Moses, in several instances,

Lxxxv. Justin then returns to describe the administration of the
Bbcharist to those who bad been baptized,

Lxxxvi. He explains the nature of that sacrament; that the
elements are not common bread, nor common drink ;
and relates the manner of its institution,

Lxxxvii. The Christians assemble on Sunday. An account of
the manner of publis worship in the primitive Church,

Lxxxviii. The collection of alms, .....

Lxxxix. The reason of assembling on Sunday, •

. xc. Justin concludes with desiring Uiat the Christians may
not be condemned unheard ; but expresses their resigns*
tion to the 'will of God, and subjoins the Epistle of
Adrian in their favor, .....

LXXIX.

LXXX.

— The Episde of Antoninus Pius to the Common Assem-
bly of Asia, • • • -,

Note (C) On Ignatios's Epistle to the Magnesiani, § viii.

175
176

177

ib.
178
ib,

179

180
ib.

181
182
183

184

ib.

186
186

187

ib.

189

190

ib.

191

ib.

192
194

INTRODUCTION.

In the history of the Christian Church, there are few
periods of greater interest and importance than that
which succeeded the death of the Apostles. As long
as any of those holy men survived, who had personally
received instruction from our Lord, they connected
the Church on earth with its spiritual head. The
miraculous powers with which * th»: Apostles were en-
dowed, and the undisputed authority with wl^ch their
high office invested them, placed them in a position,
which none of their successors could ever occupy. In
cases of difficulty and douht, an appeal to their more .
than human wisdom was the last resource : in times of
peril, their example and their prayers strengthened the
-wavering, and confirmed the faithful : and at all periods
they were justly regarded as the pillars, on which the
Christian Church securely rested.

But when the Apostles were removed from the scene
of their earthly lahors, the condition of the Church was
changed. The effi)rts of its enemies were exerted with
greater energy to suppress Christianity, as thel^umhers
of those who professed the faith increased ; while the
apparent means of defence were materially impaired.
Our attention is therefore roused to inquire what men
they were, who, on this trying occasion, stood forth in
defence of Christianity ; with what weapons they com-
bated their enemies ; with what zeal they laid down
their lives for the sake of the Gospel.

These early ages of the Church claim our atten-
tion for another reason. In contemplating the history
of that period, we view Christianity, as a system of

Vol. IY.— b

X INTflODITCTIOK.

ecclesiastical polity in its nascent state. It was then
that the Canon of Scripture was formed ; that church
government took a consistent form. The oral teach-
ing of the Apostles and their immediate successors was
still vividly impressed upon the minds of those who had
heard them : and many passages of Scripture, which to
us appear ambiguous, might by such means be then
clearly understood.

Hence the conclusions, which the primitive Christiaii
Church formed, respecting questions, which in after
ages have been fruitful subjects of controversy, are
entitle to the highest regard : not, indeed, as infallible ;
but as representing the doctrines maintained by sincere
and earnest inquirers after the truth, by: men whp were
best able to form a sound determination, before tiieir
judgment was warped by prejudice or modified by
system.

The writings of the early Christian Fathers will

therefore be carefully consulted by all who would trace

the Scriptures up to the period in which they were

written, and learn the doctrines which were taught as

« essential, in the times nearest to the apostolic age.

These early ages of the Church possess also a charm
peculiar to themselves. The records of ecclesiastical
history ih subsequent years too often display a melan-
choly picture. The turbulent passions of the worldly
miaded, the fiery zeal of the intemperate, the arts of the
designing, the follies of the weak, all present themselves
in dazzling colors and in prominent positions : while it
requires a practised eye and a. patient investigation to
discover the milder and retiring forms of unobtrusive
Christian piety. The earlier Christians were not, m
individuals, free from the infirmities and sins of human
nature. But the primitive Christian Chnrch did cer-
tainly stand forth in a. parity and simplicity which U

INTRODUCTION. XI

has nerer since enjoyed. And the contemplation of
the i^e in which this goodly spectacle was presented to
the world, has ever been a delightful employment to
minds endowed with a kindred feeling.

Of late years a considerable impulse has been given»
among ourselves, to the study of the early Christian
writers. The labors of the learned Bishop of Lincoln,
{Dr. Kaye,] in elucidating the works of Justin Martyr
and Tertullian, and those of Dr. Burton, are specie
mens of the valuable matter which is yet to be extracted
from the stores of Christian antiquity.

The present work lays claim to no such pretensions.
Its object is to put the English reader in posseiaion of
some of the genuine remains of Christian :f ritert of the
first and second centuries, and to furnish occasional in*
formation upon such points as seem to require expla-
nation. For this purpose it appeared more advisable
to ^ve the whole of such pieces as should be selected,
than to select certain parts only. Extracts must alwayg
fail to give a faithful representation of the whole man?
ner of reasoning and train of thought which characT
terized the first advocates of Christianity; and may
.unintentionally give erroneous notions of their opinionSf
It is well known that detached passages are quoted
from these writings, in favor of very difiiBSMit notions.
To judge therefore of the real sentiments of 'Ae writers,
the general tendency of their argument is to be ret
garded, more than the ^lere verbal expression of par-
ticular parts. If we would know how these fathers of
the Church thought and wrote, we are not at liberty to
omit what m^y appear to us superfluous and fanciful in
illustration, or difiuse and inconclusive in reasoning ; or '
simply uninteresting, because it refers to errors which
have long Ajnce passed away. The very manner of
l^reating a subject is ax^ indication of the b|4>it8 of

XU INTRODUCTIOK.

thought and of the moral condition of the age in which
it was disctissed. A more striking and graphic repre-
sentation is often given of the state of society, and of
the condition of the Christian world in general, by an
application of a passage of Scripture, by a slight allu-
sion to an objection against the' religion of the Gospel,
by a casual reference to some difficulty which its pro-
fessors encountered, or by some elaborate refutation of
an absurd calumny, than we should have received from
a detailed description of the circumstances.

Besides, those very parts of the writings of the early
Fathers,, which seem least valuable both for style and
matter, have this incidental advantage, that they set in
a clear point of view the immeasurable superiority of
the Scriptures of the New Testament. The inspired
books were written principally by men who had not the
same advanjtages of education and literary training, as
some of the Ecclesiastical writers enjoyed : yet they are
totally free from the blemishes which disfigure the most
elaborate productions of later ages of the Church.

Had not the pens of the Evangelists and Apostles
been guided by a wisdom superior to any which those
writers possessed by ordinary means, they never could
have produced a work, which, even as a specimen of
plain yet majestic narration, and of consistent, sober,
rational discussion of the most abstruse questions, is
entirely unrivalled. We should have found — as we do
find in the writings even of those who had been tho-
roughly instructed in scriptural truth, and had deeply
imbibed the spirit of Christianity — some error mixed
with truth ; some inconclusive reasoning ; some vague
declamation ; some incautious over-statement of doc-
trine or fact ; some merely mystical application of the
Scriptures of the Old Testament ; some exaggerate<i
•eatiment.

iiTTROPUcTiotf. xiii

la uninspired writers we should have detected the
prejudices of their education and of the age in which
they lived. We should have found some eztraTagant^
eulogies of martyrdom ; some fanciful notions respecting
spiritual beings ; some captious and scrupulous objec^on
to 4>ractices in themselves indifierent. And* in their
public defences of the faith before their adversaries, we
should have perceived them, not only speaking boldly,
^B they ought to speak, but sometimes displajing a
subtilty too nearly allied to the craftiness of the disputer
of this world; and on other occasions indulging in
sarcasm or invective against the various errors of
Heathen worship.

In the Scriptures of the New Testament, we find
none of these faults : they are uniformly dignified, sim-
ple, reasonable. But a very limited acquaintance with
the writings of those who endeavored to follow their
steps will show that, if the Apostles and Evangelistic
were preserved from such extravagance and error, they
owed it to a wisdom which was not of this world.

The works, which have been chosen for the present
purpose, are the Epistle of Clement of Rome to the
Corinthians; that of Polycarp ; the genmne Epistles
of Iqnativs, with the Accounts of the Martyrdom of
Ignaiius and Polycarp : the first Apology of Justin
Martyr ; and the Apology of Tertullian.*

These Epistles, and the short histories of the Mar-
tfrdoms, have been long known to the English reader,
in Archbishop Wake's very valuable translation. It
may appear presumptuous to have changed, in any
degree, language which is at once so faithful and so
scriptural as that which he has employed. And no

* [Tbe two last named works are not included in the present edition;
\mag reserved for a subsequent voluuo of the series.]

ZIV IRTRODVCTIOir*

alteration has been made, except after due deliberation*
In Archbishop Wake's translation, however, the quo-
tations from the Scriptures are given in the words of
the authoiized English version. Now the original quo-
tations from the Old Testament are often taken from
the Septuagint or some otbor version, so as to diiSer
considerably from the Hebrew text, and consequently
from the English version : and in other instances, refer-
ences are made to the Old and New Testaments in such
a manner as to express the general sense of passages,
rather than the words. As the intention of this work
is to give as accurate a representation of these writings
of the Fathers as the difference of idiom will admit, it
seemed advisable to translate these quotations also as
faithfully as possible, even in the instances in which
they deviate from the literal sense of the original Scrip-
tures. It is not always easy to determine how closely
a writer intended to quote a passage ; and in many cases,
such references may be regarded as a kind of comment
upon the text to which allusion is made.

EPISTLE OF CLEMENT.

It is a happy circumstance, that of the very few
remains * of the writings of the first century, except the
books of the New Testament, we should possess the
truly Apostolical Epistle of Clement of Rome.

Clement is believed, upon the general testimony of
Ecclesiastical historians,^ to have been the same whom
St. Paul mentions among *' his fellow-laborers, whose
names are written in the book of life.'"* Of his early

» It is perhaps the only remaining writing of the first century. The
Epistle f ascribed to Barnabas, and the Shepherd of Hermas, existed
in the second century : but probably were written after the apostolic
age.

b EusEBius Hiat, Ecdea, iii. 12. • Phil, vr, 3.

HISTORY Of CLIM£NT. XT

years little is certainly known. It is belieredy however,
that he was born of a noble family at Rome, and sent
to Athens for the purpose of education : that his con-
yersion to Christianity arose from unsuccessful inquiries
into which he had been led respecting the immortality
of the soul ; that he was instructed and baptized by St.
Peter, and for some time continued to be his disciple.

That Clement was bishop of Rome is a fact which is
not disputed : but the time of his accession to that see
is variously computed. Irenjeus ^ and Eusebius men-
tion Clement to have been the third in succession from
the Apostles: and Eusebius« expressly states the twelflh
year of Domitian's reign, a. d. 02, as the year in which
Clement succeeded Anencletus. Tertullian' says
that he was ordained bishop by St. Peter; whence it has
been supposed that Linus was ordained bishop of the
Gentile Church of Rome by St. Paul, and Clement,
bishop of the Church of Jewish converts by St. Peter ;
that Linus was succeeded by Anencletus or Anacletus,
and at his death, about a. n. 91, the two Churches were
united, and the episcopacy of Clement over them both
began. This is by many considered the most probable
way of reconciling the difficulties which exist in deter-
mining the succession of the first bishops of Rome ;'
and was the opinion of Cave, when he wrote the Life
of Clement.'^ But at a subsequent period,* he adopted
the conclusion of Dodwell,)^ that Linus and Anencletus
lived as bishops of Rome but a very %hort time, and that

A Irenjeus adv. Hceres. ui. 3. EuseB. Hist. Ecclea. t. 6.

* Eusebius Hist, Ecclea. iiL 13-15. See Lardner, Credibility qf
the GospelSf Part ii. c. 2.

' Tertullian, De Preacriptione HcBreticorum^ c. 32.

' See note (a) on his Epistle^ Sect. 54. p. 33.

k Cave's Livea of the Fathers, i Historia lAterariOj 65.

kDoDWELL, DispiUatio SingtUaria de Bomanorum Pontificum
Succeaaione,

XVI IMTRODirCTION.

Clement sqcceeded them about a. d. M or 65, and
eputioued to the year 81. Bishop Pearson* concludes
that Clement waa bishop of Rome from a. n. 69 to 83*

The date of the Epistle of Clement to the Corinthians
if involved in equal uncertainty* Archbishop Waks*
supposes it to have been wrftten soon after the termi-
nation of the persecution under Nero, between the years
6i and 70. Lardner" refers it to the year 99. There
are but few internal marks of time in the Epistle itself^
and noae which can be regarded as decisive. It is
plain that it was written at the close of some perseeur
tipn ; for, at the beginning of it, the Church of Rome
refers to '* the sudden and repeated dangers and cala*
mjties which had befallen them*" F^i^sccution how-
ever, for the sake of the Christian faith, was already so
common, that it cannot be certainly said whether these
words are an allusion to some local distress* or to a
general persecution. But they might refer either to
A. B. 64, at the end of the persecution under Nero, or
to A*, p. 94, after that under Domitian.

In favor of the earlier of these dates, Clement in
Sect. o. seems to speak of the Apostles, Peter and Paul,
as having been recently put to death. The expressions
in Sect. 41. respecting the Temple at Jerusalem, seem
to countenance the opinion, that the Temple was still
standing, and that the Jewish war, which began a.d. 67,
bad not yet broken out. The Fortunatus also, whose
name is found in Sect. 59. is conceived to have come
from Corinth, and to have been the same, who is men-
tioned by St. Paul* together with Stephanus, whose

I LHsputatio de Succesaione primd Romanorum Poniifieum.
» See alio Dodwell, AddU. ad Pearson. Dissert, il c. 34. Cave
But. LUerar. 65.
» CredimUy, Pirt il c. 2. • 1 Cor. rw. 15-17.

DATE OF THE EPISTLS OV CLEMENT. X?ii

house was the first fruits of Achaia. If this supposition
he correct, it is a presumption in favor of the earlier
date: since at the later date, Fortunatus, if alive, could
hardly have been capable of undergoing so long a
journey. %

On the other hand, in Sect. 44. Clement seems to
speak as if there had been a succession of interme-
diate persons in the Church, between himself and the
Apostles.

The phrase ** in the beginning of the Gospel," and
the appellation of "ancient Church," applied to the
Corinthians,' have also been adduced as favoring a
later date.

The high value which the ancient Christian Church
set upon this Epistle of Clement is ascertained by the
commendations which they bestow upon it. iRENi^us «
describes this Epistle as having been written by the
Church of Rome under Clement, to the Corinthians,
and speaks of it as a most powerful Epistle. Eusebitts '
denominates it *' a great and admirable Epistle." Dio-
nysius, bishop of Corinth, about the year 170 testifies
to the fact that this Epistle was read in the Church of
Corinth from ancient times :' and other writers ^ show
that it was publicly read in other Christian Churches*
Eusebitts observes also that there is a great similarity
in the style of this Epistle and that of the Epistle to
the Hebrews : and that Clement on several occasions
quotes that book of the New Testament.

Notwithstanding the great esteem in which the pri-
mitive Church held this Epistle of Clement, and the

» Sect 47. t Adv. HareM. iii. 3. Evseb. BUf. EccU; t. 6.

' BiaL Ecelet, iii. 16. • EuiEBius HUt. Ectles. iv. 33.

» EusEBius Hiat, Ecelea, iii. 16. Jerome de Viris Blu$tribut, e. 15<
Epiphaniub ffcBTff. zzz. Nam. 15. Pbotius, BiblUah, Cod, 123^

ZTUl INTEOBUOTiair.

numerouA quotations from it, scattered oyer the pages
of ecclesiastical writers* the Epbtle itself was for maay
eentttries considered to foe lost. At length it was dis-
covered, at the eod of a manuscript containing the Sep-
tuagint version of the Old Testament, and the New
TestaHient This manuscript had been presented to
King Charles the First, l^y Cyril, Patriarch of Alexan-
dria, juad afterward of Constantinople. The valuable
treasure was discovered by Mr. Young, the keeper of
the Royal Library : and was first published at Oxford,
in 1633. The original fluaauscript is now in the British
Siuseuoh

The Epistle thus happily and unexpectedly recovered,
agrees in all respects with the accounts' given of the
Epistle of Clement, and with the quotations from that
Epistle found in ecclesiastical writers." The ab-
sence of one or two quotations or allusions' is suffi-
ciently accounted for by the fact that a fragment is stiU
wanting at the end of Sect. 57.

We recognise in this Epistle the dignified simplicity
of style, which is mentioned^ as one of its remarkable
ieatnves, and is most ehanicteriatic of the apostolic age.

The Church of Corinth, having been distracted with
•editions, appeara to have made application to Clement
and the Church of Rome, which was itself then exposed
to persecution. After some delay, arising., from this
cause, Clement addresses ' the Corinthians, in the name
of the Church of Gon which is at Rome, and reminds

« Clbk . Albxind. Stromal, I. p. 389. lY. p. 516. V. p. 586.
VI. p. 647. Obigen, de Principiis^ ii. c. 3. Ad Johan, i. 29. Ctril.
HiEROSOL. Cateches. xviii. p. 213. Epiphanius, Ucsres. xzvii. Num.
6. zzz. Num. 15. j£soy£, Jn Eaaiam UL 13. Lib. xiv. Ad Ephea,
u. 3. Iv, I. Photiui, Cod. 126.

' BiJUL. De Spiritu Sancto. c 29.

f Pbotim, BibUoth. Cod. 126. > StL 1-7.

C0KTKXTS OF THB SPISTLV OF CLBMENT. XIX

them orthe finnnees of their faith, their fniitfalness in
all good works, and the order. and obedience which
once prevailed among them. He contrasts their pre«
yions Christian discipline with their present disorder
and schism : and proceeds to show by numerous exam*
pies, what evils have been produced by envy and hatred.
He incidentally alludes to the recent martyrdom of
St. Peter and St Paul, and of many others^ who had
suffered in times of persecution.

After this introduction, Clement' assures the Corinth-
ians how sensible he is, that he himself requires to be
reminded of these truths: he exhorts them to look
stead&stly to the blood of Christ, which has obtained
the grace of repentance to all the world ; and refers to
numerous passages of Scripture, which teach the doc-
trine of repentance, and give examples of faithful obe-
dience. He expatiates upon the duty of humility and
peace, after the example of Christ, who came in all
humility, although he was *' the Sceptre of the Majesty
of God :" and in imitation of those, who went about in
sheep skins and goat skins, and of other holy men.

Clement then shows,^ in a passage of great beauty
and sublimity, that God has impressed upon the whole
creation the visible marks of order, and arranged UPt
several parts in concord and peace ; and thence exhorts
the Corinlbians to return to their former purity and
meekness, confirmed by faith in Christ, not doubting
the excellent gifts of his grace.

Clement proceeds'^ to remind the Corinthians that
many objects of the natural world remind us of the
resurrection from the dead, of which our Lord Jxsus
Christ was the first-fruits. He exemplifies this in the
succession of day and night, and in the growth of seed,

•S6ct8-19. bSect.9a-22. •Seot.d4.

XX iNTftODUCTXOK.

which first dies in the ground. He adopts the story of
the Fhcenix/ which was helicTld by his contemporarieSf
and regards it as an emblem ot the resurrection; and
exhorts the Corinthians to hold fast the faith, to repent,
and return to God in holiness. He then again refers
to examples of those who have obtained blessing from
God, and to the works of God himself, as an encourage*
ment to fulfil his will.
He teaches submission,* and dwells upon the magni-

' tude and importance of the eternal gifts of God, and
exhorts them to fix their minds through faith toward
God in Jesus Christ our High Priest, by whom God
would have us taste of the knowledge of immortality.
He then notices^ the gradations of rank in an army, and
the members of the body, which all conspire to promote
the general good, as examples of the order which ought
to prevail in the Church. After a quotation from the
Book of Job,^ Clement shows that the order of times
and seasons in religious offices, as well as various
gradations of the priesthood, are appointed by God,
and that the successors of the Apostles in the ministry
were ordained by il^m, afteir they had been proved by
the Spirit ;^ and refers to the instance of Aaron having
liifen miraculously called to the priesthood. He explains

^ ^nore at large the care which the Apostles took, that
^ehosen and approved men should constantly succeed in
the ministry :^ contrasts .the divisions among the Co-
rinthians with the examples of holy men of old ; and
shows the sin of schism.

Clement then refers^ to the first Epistle of St Paul
to the Corinthians :* exhorts them to unity ;* sets forth

< Sect 25.. 26. See note, p. 16. • Sect. 34-^. f Sect. 37.

■ Sect. 39. Ik Sect. 42. iSect.44>46. k Sect. 47-57.

1 1 Cor. L 12.

•♦

WRITINOS OF CLKHENT. XXI

the excellence of Christian charity; advisesr*them to
repent, and confess their »\n : and to forgiYe one another
after the example of Moses and others. He exhorts
them meekly to pray for those who are in error ; and
•calls upon the seditious to submit themselves.

At this part of the Epistle there is a passage omitted;
but the conclusion, containing an affectionate and truly
apostolical benediction, is preserved."*

This Epistle is the only genuine writing of Clement.
EusEBius * mentions indeed another Epistle of his,
which was not so generally receiyed as the first, and
was not quoted by the ancients. The fragment of a
second Epistle, now extant and attributed to Clement,
is generally believed to be spurious. And other writings
which bear his name. The Recognitions, and Homilies,
as well as the Constitutions and Canons of the Apostles,
which have been ascribed to him, are certainly produc-
tions of a later age.

Little is known respecting the latter days of Clement.
That his mind was made up to suffer martyrdom for
the faith, is manifest from the determined but quiet
spirit of resignation which he exproMJes.*' But there is
no sufficient evidence for the story that he was banished
into the Crimea by Trajan, and there suffered martfl-
dom by drowning.' He is with more reason believed
to have died in possession of his Episcopal office, about
the third year of Trajan, a. d. 100. He was succeeded
in the see of Rome by Evkrestus.

The Epistle of Clement having been written for a
particular purpose, affords only occasional information
respecting the state of the Church at the period when
it was written. We find in it, however, proof that,

» Sect 58. 59. Ga > SB^t, EctU$. iii. 88. • Sect. 7.

» See Gate's Life of Clement, e. 7. 8.

Vol- IV — c

X3(ii INTROI^UCriON^

withia a few years after the death of the Apostles Pet^r
and Paul, Christian Churches were established by their
order, and governed according to directions received
from them.'i We have an appeal made to the acknoi;^-
ledged purity of. life and peaceableness of deportment,
which characterized the primitive ^Christians ; ■" although
the Corinthian Church, in which divisions had taken
place at a very early period,' had much degenerated.
And we have testimony, direct and indirect, to the
persecutions to which the infant Church of Christ waitt
so soon exposed*

Only one book of the New Testament is expressly
quoted by Clement ;^ and there is no mention of the
Gospels by name, nor of their being collected into a
volume. Words of our Lord, however, are quoted
with respect, which are now found in the Gospels of
St. Matthew, St. Mark, and St. Luke." There are
probable allusions to the Acts of the Apostles, "" to the
Epistle of St. Paul to the Romans,^ to both his Epistles
to the Corinthians,^ to his Epistl^es to the Galatians,*'
Ephesians,^ Philippians,** Colossians,d the first Epistle
to the Thessalonians,'' both the Epistles to Timothy, ^

4 Sect. 42. 44. ' Sect. 2. • 1 Cor. xi. 18. » 1 Cor. i. 12. Sect. 47.
*« Matt. vii. 1-12. Luke vi. 36-38. Sect. 13.— Matt. ixvL 24. xviii.
6. Mark ix. 42. Luke xvii. 2. Sect 46.— See Lardner, Credibility^
\Part ii. c. 2.

* Acts XX. 35. Sect. 2.— Acts xiii. 22. Sect. 18.

' , y Rom. ix. 4. Sect. 33.— Rom. xii. 5. Sect. 46.— Rom. xiv. 1. Sect. 38. •

* 1 Cor. x. 24. Sect. 48.-1 Cor. xii. 12. Sect. 37.-1 Cor. xiil 4.
Sect. 49.— 1 Cor. xv. 20, 36, 38. Sect, 24.-2 Cor. iii. 18. Sect. 36.
3 Cor. vui. 5. Sect 56.-2 Cor. x. 17. Sect. 30.— 2 Cor. ?i. 24. Sect. 5.

*■ Gal. i. 4. Sect. 49. <> Eph. iv. 4.

* Phil i. 10. "Ye weif sincere and without offence," Sect. 2. —
PhU. ii. 5-7. Sect. 16.

* Col. i. 10. Sect. 21. • 1 Thes. ▼. 18, 23. Sect. 38.

' 1 Tim. L 9. ▼. 4. Soot 7.— 1 Tim. ii. 8. Sect 29.— 1 Tim. iii. 13.
Soot. 54.

QUOTATIONS IN THE EPISTLB OF CLEMENT. XXIU

and the Epistle to Titus.« There are also, as Eusebius
noticed,** many coincidences of expression between the
Epistle of Clement and the Epistle to ihe Hebrews,*
and allusions to the Epistles of James,^ and to the first,
and second Epistles of Peter.^

Lardner is of opinion, that the references and
allusions to some of these books are manifest, aw as
h^ thinks, undeniable ; as those to the Epistle to the
Romans, and the first to the Corinthians. To these
he would add the Epistle to the Hebrews, except that
some might " think it not impossible for a man, who
had been conversant with the Apostles, who was fully-
instructed in their doctrine and manner of reasoning,
and also well acquainted with the Old Testament, to
write with that great resemblance of the Epistle to the
Hebrews, both in thought and Expression, without
borrowing from it, or imitating it ;" "* and also because
:at a later period, in the time of Eusebius and Jerome,
the Church e£ Rome did not receive the Epistle to the
Hebrews.

Others, however," are satisfied from this Epistle that
Clement possessed our three first Gospels, the Acts of
the Apostles, the Epistle to the Romans, both the

« Tit. iii. 1. " Ye were ready to every good work," Sect. 2.

h msU Eccles. iii. 34.

i Heb. i. 3-13. Sect. 36.— Heb. iii 2, 5. Sect. 43.— Heb. iv. 14. Sect.
58.— Heb. vi. 13-15. Sect. 10.— Heb. xi. 5. Sect. 9.— Heb. xi. 8-2oi
Sect. 10.— Heb. xi. 31. Sect. 12.— Heb. xi. 37. Sect. IT— Heb. xiii. 1, 2.
Sect. 11. — Heb. xiii. 17. Sect. 1.

k James i. 5. Sect. 23.— James ii. 21-24. Sect. 10. 17. 30. 31.— James,
iii. 13. Sect. 38.-^James iv. 3. Sect. 30.

1 1 Pet. iv. 8. Sect. 49.— 1 Pet. v. 5. Sect. 2. 30. 38.-2 Pet. ii. 5^ 0,
^ect 7. 11.-2 Pet. iii. 4. Sect. 23.

" Credibility, Vol. I. pp. 300. 303.

» Mill, Prolegomena^ n. 140,

XXIV INTRODUOTION.

Epistles to the Corinthians, and the Epistle to •the
Hebrews.

This valuable testimony must also be taken as ex-
pressing the sentiments, not of Clement only, but of
the Church of Rome, in whose name the Epistle is
written, and as implying the high authority which the
books had with the Corinthians themselves.

The Epistle of Clement contains, I believe, no al-
lusion to existing miraculous powers.

The doctrines of this Epistle are worthy of its high
character. It is shown elsewhere** that there is no
foundation for the charge advanced by Photius and
others, thatOlement does not expv^. himself in terms
sufficiently elevated and distinct respecting the divine
nature of our Lord. Clement speaks of the necessity
of spiritual^aid to enlighten our understanding;? says
that we " are not justified by ourselves, neither by our
own wisdom, or knowledge, or piety, in the works
which we have done in holiness of heart ; l^i'by that
faith, by which Almiphty God hath justified all men
from the beginning.*' '^ He speaks plainly of the
Atonement by the blood of Christ, which was giyen
for us,** and is *' precious in the sight of God ; which
being shed for our salvation, hath obtained the grace of
repentance to the whole world." * He is careful also
to show the necessity of repentance and holiness,^ of
peace and humility," after the example of our Lord ; <
and that they who have the love of Christ should keep
his commandments,^ and endeavor to advance in all
godliness," in firm hope of a resurrection* to immor-
* tality and glory.**

• Note (B) at the end of the Epistk qf Clbmcnt.

p Sect. 36. « Sect. 33. , , ' Sect. 21. 49. • Sect. 7.

t Sect. 8. 29. » Sect. l^\&, * Sect. 16. r Sect. 30. 49.

- Sect. 32. * Sect. H^. ^ Sect. 35.

POLTCARF. XXT

It will be remembered that all these points are
touched upon only incidentally ; the main object of the
£pistle being to correct particular disorders in the
Church of Corinth.

Such is the Epistle of Clement, which, whether we
c^gard its purely apostolic simplicity, th^ piety, meek- *
^'&ess, and Christian spirit which pervade it, or the
valuable testimony which it bears to the Scriptures of
the New Testament^ and to the condition and doctrines
of the Church in the age immediately succeeding that
of the Apostles, must be regarded as one of the m68(
valuable r£maiB|ijp^.Christian antiquity.

rOLVCARP.

/?-

The birth-place and early life of Polycarp are in-
volved in obscurity. He was, however, of eastern
^extraction, and appears to have been brought up as a
slave b;^ a noble matron named Callisto, who made him
her heir.

That Polyca^ conversed familiarly with those who
had been the disciples of our Lord, ai]id particularly
received instruction from the Apostle St. John, is
proved by the testimony of Irenjetjs,^ who heaxd it
from Polycarp himself. " I saw you," says IrenuEus,
writing in his old age to Florinus,*" " whei^ I was yet
a youth, in the lower Asia with Polycarp ; when you
were distinguished for your splendid talents in the royal
palace, and striving diligently to deserve his favor. I
can call to mind what then took place more accurately
^han more recent events ; for impressions made upon
the youthful memory grow up 4nd identify themselves

* Irenjeus Adv, BcBT. iii. 3, e!ipeb. Hist Eccles, iii. 36. iar. 14.
jSee also the Martyrdom of IgndHk^fBlKL 3. p. 140.
> Epistj^a ad Ftorinum i—B^'aiM.^tSflfit, Ecdes, y, 20. . ^

,.^

XXTl IKTRODUOtlON.

•

with the very frame and texture of the mind, yfeftf
therefore, could I describe the very place in which the
blessed Folycarp sat and taught; his going out and
coming in ; the whole tenor of his life ; his personal
appearance ; the discourses which he made to the
people. How wtuld he speak of the conversations
which he had held with John, and with others who had
seen the Lord. How did he make mention of their
words, and of wJiatsoerer he had heard from them
respecting the Lord.^

Folycarp was further instructed in the Christian
faith by Bucdlus, Bishop of Smyrna, and by him
ordained Deacon and Catechist of that Church. On
the death of Bucolus, Folycarp was ordained Bishop of
Smyrna. Some*" ascribe his ordination as Bishop to
the Apostle John himself: others^ to some of the
Apostles, or « to apostolic men.

Archbishop Usher ' conceives Folycarp to have been
" the angel of the Church in Smyrna," whom St. John
addresses in the Revelation.*^

•' Very few particulars are known respecting the re-
maining part of the life of Folycarp. He enjoyed the
greatest reputation for holiness ; and was regarded both
by the enemies and friends of the Church, as one of the
principal supporters of the faith. He Was appointed to
go to Rome, on occasion of the controversy between
the Eastern and Western Churches respecting the cele-
bration of Easter. Irenjeus^^ relates how successful
Folycarp was during that visit, in bringing back to the
faith those also who had erred ; and relates a conversa-
tion with Mardon, who seems to have been desirous

• Tertollian, De PrcBaeriptione Hasreticorum, c 32.
« iRENJBUi Ad9. Har. fii. 3» . • Euseb. ERat. Eccle$, m. 36.
f Prolegomena ad ignat^Bjpigt* c 3. < Rev. ii. 8-10.

k Ir£N£cs Adv. Hmr, iii 3. Evsbb. Bkt, Seek*, if. 14.

HISTO&T tV rOI,TCARP* XZTU

of bbttiningy if not the approbatioB, at least the taeit
acquiescence of the renerable Polycarp. The heretical
leader accosted him in the words, '* Dost thou acknow-
ledge me ?" •* I do," was the reply of Polycarp ; " I
acknowledge thee for the first-born of Satan." The
tenets of Marcion and the Gnostic) were so tetany
subversive of t&e fundamental doctrines of Christianity,
that it is not surprising that Polycarp should express
himself in terms of /strong reprobation respecting them*
And the very same phrase having been used by Poly-
carp, in his Epistle to the PJiilippians,^ adds probability
to the narrative, and is an internal mark of the genuine-
ness of the Epistle.

The life of Polycarp was prolonged to a great age.^
Cavs, after Eusebius and Jerome,^ places his martyr-
dom in the year 167, and conceives him then to have
been nearly a hundred years old. He considers, with
TiLLBMONT, that the assertion of Polycarp himself,
"Fourscore and six years have I continued serving
Christ,"'" refers to the period which had elapsed after
his conversion, and not to the length of his whole life. '
Bishop Pearson,'' however, with more probability
places his martyrdom in the year 147, in the reign of
Antoninus Pius, a'bout the period in which Justin
Martyr's first Apology was written. An ancient
inscription is in favor of this date.^

The circular Epistle of the Church of Smyrnav con-
tains a full account of the martyrdom of Polycarp, and

i Sect. 7. k Iren£Us Adv, Hcbrea. iii. 3.

» Cave's Life of Polycarp. cc. 6. 15. Jebome de VirU lUwtr,
c. 13.

« Martyrdom ofPolycarp^ Sect. 9.

» Dissert, Chron, Part il cc. 14. 20. ^

• CHisHirtL*s Travels^ p. 11, refenrftaby Lardjiee, CredibUUy^
XHfft ii. c. 6.

9 P. 107 of this volame.

• • •

XXTlll IKTRODVCTION.

was sd highly prized, that Eusebius has inserted almost
the whole of it in his history. It is a very valuable
memorial of Christian antiquity, and is remarkable
for discouraging, rather than inciting persons to offer
themselves voluntarily for persecution.*! The resigned
spirit of the venerable Polycarp is beautifully portrayed.
His prudent retirement for a time, his calm submission
to his persecutors, his dignified demeanor before the
Proconsul, and the piety which he displayed in his
prayers, both at the period of his apprehension and at
the hour of death, complete a picture of a Christian
martyr, worthy of a follower of the Apostles and of
the high character which he had maintained during his
life.

Polycarp is believed' to have written several Epistles,
but of these none is extant except his Epistle to the
Philippians, which was always highly esteemed,' and
was pyiblicly read in the Churches of Asia.t In st;^le
and matter it bears a great resemblance to the Epistle
of Clement to the Corinthians."

This Epistle forms an appropriate introduction to the
Epistles of Ignatius, although, in strictly chronological

*S€Cl. 4.

' Irbnxus, Epist. ad Florin, ap. Euseb. IRst. Eeclee. v. 20. Hie-
RON. Epist, ad Levinum, The fragments ascribed to Polycarp, by
Victor of Capua in the sixth century, (see Grabe's Iren<Bus, p. 905.)
are probably spurious. Lardmer thinks that Irenjsus and Eusebius
had seen no writing of Polycarp^ but his Epistle to the Philippians.

■ Irenjeus Adv. HtBT. iii. 3.

» HiERON. dc Script. Ecclea. in Polycarp,

■ PH0Tiu8,xin the ninth century, states that this Epistle was thep
read, and observes that it was contained in the same book with the
Epistle of Clement to the Corinthians.

See Pearson, VindidcB JgnatiaruB^ Part i. c. 5. where it is fully
shown, that the Epistle, which we now have, is the same U> which the
earliest Christian writers bear testimony.

IPISTLB OF FOLTOARP. XXIX

order, it irould follow them. Ignatius had recently
passed through Smyrna, bound with chains, and guarded
by a band of soldiers, who treated him with great cru-
elty, as he was being led to Rome, there to seal his
testimony to the faith with his blood. As he came to
the different cities, it appears from his letters that the
Churches sent men chosen to meet him and attend him :
and at Smyrna he conversed with Polycarp, and exhi-
bited to the Church there a splendid example of pa-
tience and Christian fortitude. It seems probable, from
the commencement of Polycarp's Epistle, that certain
of the Fhilippians had accompanied Ignatius, on his
departure from their city toward Rome. Soon after
that time, and before any accurate intelligence of his
death hath reached the Church of Smyrna,* Polycarp
addressed this letter to the Church at Pbilippi* sending,
at the same time, the Epistles which Ignatius had
written to himself and to the Smyrneans,^ aud^seTCral
other of his Epistles, ^

Polycarp begins his Epistle by commending the
Philippians for their attention to those who had suffered
for the faith, and for their own steadfastness ; and ex-
horts them to continue in faith and piety. He reminds
them of the doctrine which St. Paul had taught them,
in his Epistle addressed to them, and proceeds to set
before them the duties of faith, hope, and charity. ' He
admonishes them to beware of covetousness ; rehearses
the duties of husbands, wives, and widows ;' of deacons,
young men, presbyters, and virgins : and enforces these
duties by the consideration that all must giro an account
to God of their actions.*

He then proceeds to matters of faith : refers to the
nature and sufferings of Christ ; to his atonement, and

' Compare Sect. 9. 14. r Sect. 13. ' Sect. 1-3. * Sect. 4-d«

XXX INTRODUCTION.

to the example afforded by Him, and by the Apostles
and martyrs, as motives to mutual charily and good
order. *>

Having expressed his regret for the misconduct of
Valens and his wife, in the true spirit of Christian
charity for the offenders, while their offence is rebuked,
he declares his confidence that the Philippian^ 4ire
exercised in the holy Scriptures ; prays for them ; and
commands them to pray for others : and, in conclusion,
gives directions respecting the letters of Ignatius.'^

The brief Epistle of Polycarp contains numerous
references to the books of the New Testament. There
are expressly quoted as the writings of St. Paul, the
first Epistle to the Corinthians,*^ his Epistle to the Phi-*
lippians,' and probably that to the Thessalonians.^
There is also a passage^ in wldch the Epistle to the
Ephesians seems to be quoted under the appellation of
^' the holy Scriptures."

With reference to this passage, LiRDNER»» observes
that the words " Be ye angry and stjl not," are in the
Septuagint version of Pa. iv. 4. •• But," he adds, " as
the latter advice ' Let not the sun go down on your
wrath,' is no where found in the Old Testament, and
both these precepts are together in the Epistle to the
Ephesians, it seems to me that Polycarp does expressly
refer the Philippians to St. Paul's Epistle to the Ephe->
sians, and calls it Scripture. If this be so, then we
see, that tjie writings of the New Testament had now
the name of * Sacred Writings,' or ♦ Holy Scriptures,'
and that they were much read by Christians in general."

In another place ^ Polycarp appears to refer to the
Scriptures of the New Testament in general, in the

b Sect. 7-10. • Sect. U-14. > Sect. 11. • Sect. 3.

t Sect. 11. Compare 2 Thes. i. 4. ' Sect. 12. &ph. iv. 2Q.
> Orp^j/MlUy, Pjirt ii, )B, 6, J Sept. 7,

HfiFERSNCES IN THE BFlSTLS OF POLYCARP. ti%i

phrase, ** Whosoever perverts the oracles of the Lord
to his own lusts, and says there is neither resurrection
nor judgment, he is the first'^born of Satan :" and there
are other references^ to passages now found in the
Gospels, as the words of our Lord.

In the translation of this Epistle a reference is made
to siany passages of the New Testament to which
Poly carp alludes. Others are subjoined.^

k Sect. S. 7.

1 Matt. V. 44. Sect. 12. "Pray for those who persecate and hate you."
Rom. xiii. 9, 10. Sect. 3. " For if any one have these things, he

hath fulfilled the law of righteousness."

2 Cor. vi. 7. Sect. 4. " Let us arm ourselves with the armor of
righteousness."

Gal. iv. 26. Sect. 3. '* Edified in the faith delivered to you, which
is the mother of us all."
Phil. ii. 16. Sect. 9. " All these have not run in vain."
Col. i. 28. Sect. 12. " That ye may be perfect in Christ."

1 Thes. V. 22. Sect. 2. " Abstain from all unrighteousness."

2 Thes. i. 4. Sect. !!• " For he glories in you, in all the churches,
which alone had knov^n God."

Thessaloijiica being the capital city of the Province of Macedonia in
which Philippi was, Polycarp might consider the Epistle to the Thes-
salonians as addressed also to the Philippians. See Sect. 3. note 1.

I Tim. ii. 1, 2. Sect. 12. " Pray for all the saints. Pray also for
kings," &c.

1 Tim. iii. 8. Sect 5. " The deacons must not be double-tongued."
The whole chapter resembles 1 Tim. iii.

2 Tim. ii. 11. Sect. 5. " If we walk worthy of him tve shall also
reign with him."

2 Tim. iv. 10. Sect. 9. " They loved not this present world."
Heb. iv. 12. Sect. 4. " He sees all blemishes, and nothing is hid

from him," &c.

1 Pet. ii. 17. Sect. 10. " Lovers of the brotherhood.**

1 Pet. iv. 5. Sect. 2. *' Who comes to be the judge of quick and

dead."
1 Pet. V. 5. Sect. 10. " Be ye subject one to another."
Jude, ver. 3. Sect. 3. " Ye may be able to be edified in the fidth

ddivered unto you."
Th« words in Sect. 13. "Now the God and Ftthet bf ottr Lord

ZZZii INTRODUCTION.

In this very short Epistle we hare then references to
two of the Go«pels» to the Acts of the Apostles, to ten
of the first thirteen Epistles of St. Paul, and prohablj
to the Epistles to the Colossians and to the HehMirs :
to the First Epistle of St. Peter,"* and to the tinft
Ep\sile of St. John.".

Of a writiof , which is so scriptural in its langoago,
it is needless to ohserye that the doctrines are port.
Faith in Christ, who is our hope, and the earnest of
our righteousness, who suffered for us, that we might
live through him, "our everlasting High Priest, ^e
Son of God ;" ^ a faith bringing forth the fruits of holi-
ness, purity^ and meekness ;"> salvation by grace, not of
works but by the will of God, through Jesus Christ y
watchfulness unto prayer, perseverance in fasting,
and supplication to God not to lead us into tempta-
tion," and for all 'conditions of men;^ the imitation
of the example of Christ, and of his faithful dis-
ciples;" the study of the Scriptures,* — these are the
doctrines of this truly Apostolical Epistle. And these
doctrines are employed to enforce the fullest dis-
charge of all the relative duties of different stations
in life. 7

The profession of Polycarp was no vain displayl
Their influence upon his own life is exemplified in the
calm serenity with which he met his death ; and in the
humble confidence which he expressed in his last prayer.*

Jesus Christ, and he himself who is onr ewrUsting High-priest, the
Son of God, Jesus Christ, build you up in fiuth and truth :'' seem to
be an aUusion to Heb. vr. 14. tL 20. viL 3.

B EusEBius, Hist. Ecclca. iv, 14. says that Polycarp in his Epistle
to the Philippians uses testimonies from the First Epistle of Peter.

» See Lardnjeb, CredibilUi/, Part iL c. 6. 41.

•Sectl.a »Sectl2. «iSect.S. 18. 'Seotl.

■Sect. 7. «Soctl2. «Sect.8.9. 'Sectl2,

y Sect. 4-6. > Martyrdom qfPdyearp, Soet 14.

IQHATITO. timi

lANATIVf.

•

SjfgjLTivB appears to hare beeira man of miidi more
ar£il mind tlian Polycarp. The place of his birth and
even his country are entirely unknown. The traditioci
Jias been preserved* that he was a disciple of St John,
that he conversed with the Apostles, and was instructed
by them both in the familiar and more sublime doctrines
of CSiristianity ; but it appears ^ that he had never eon-
iversed with our Lord himself.® So highly was he
esteemed that, about the year 70, on the death of
Euodius, he was ordained Bishop of the important
Church of Antioch, the metropolis of Syria, possibly
by the imposition of the hands of the Apostles,^ who
still survive. The high character which he bcMne is
manifest from the terms in which he is described,* as
** a man in all things like the Apostles ;" one who,
** like a skilful pilot, by the helm of prayer and fasting,
by the constancy -of his doctrine and spiritual labor,
withstood the raging floods, fearing lest he should lose
any of those who wanted courage, or were not weU-
grounded in the faith.''

Socrates,^ in the fifth century, ascribes to Ignatius
4he introduction of the custom of singing hymns alter^

••••

• Mteriifrdom qf IspmHus, Sect. 1. 3. Eosebius, ffist, Ee9i$$. iii.
36. CHKriM>STOM Homil, ih S. Ignat. Tom. V. p. 499. 17. Savile.

i» Chrysostom, Tom. V. p. 503. 36.

• See Note (a), p. 55.

« EusEBiTJs, Hist. Eccles. iii. 86. Chrysostom Bom. Tom. V.
p. 499. 3S. In the Apoatolical ConsiUutiona, TiL 46. Ignatias is iaid lo
bave been ordained Bishop by St. Paul. Others mention St Peter
also. The improbability of this is shown in Dr. Burton's Litetwr^
«n ih» Eccleatastieal HUtory of the First Century, Lect. zil

« RalatUm qfthe Martyrdom ofJgnaiiUB^ Sect. 1.

f Socrates, Hut, Eccles, vi. 8.

• Vol. IV.— d

■"'■

•. rV»

ZXXIT INTRODUCTION.

nately in the choir, at Antioch. And some have thought '
that, although Flavianus and Diodorus, in the time of
Constantius, were the first who introduced at Antioch
the custom of thus singing the Psalms of David, yet
h3rmns might be so used at a period as early as the time
of Ignatius.

If the tradition be unfounded, the use made of the
name of Ignatius shows at least that his memory was
held in great respect at Antioch so long after his death.

But the best memorial of his pastoral zeal and dili-
gence is found in the letters which he wrote to the
different Churches, as he was carried prisoner from
Antioch to Rome, in order to be put to death.

The date of the martyrdom of Ignatius is differently
computed. According to the Acts of his martyrdpm, it
took place in the year 107, the ninth year of Trajan's
reign. And this date is accordingly followed by many
chronologists. Others,^' however, with great probability
fix upon the year 116.

Whatever was the precise date, he was called to answer
before Trajan, as he passed through Antioch, elated
with his late victory over the Scythians and Dacians,
and about to set out on his Parthian expedition. The
peculiar circumstances in which Trajan was placed may
perhaps show why that prince, who was usually mild and
considerate, exercised such severity toward Ignatius.
In the history of the martyrdom of Ignatius the rigor of
the Emperor is ascribed to his desire of reducing the
Christians, as well as others, to submission to his will.
It is not improbable however, that Trajan on his arrival
at Antiocht found it persecution alread}^ raging there-

< See B1N6BAM, Eee, AnHquUies, xiF. 1. 11.

k Bp. PcABBON, Diaaertatio de anno quo 8, Ignatiiu ad beaUaa erai
etmdemnattu. Llotd, apud Paqi ad Baron, an, 109. Gbabe, ad
A^a tgnoHi,

lONATIVS. VOCf

Times of public rejoicing were usually periods of
peculiar vexation to the primitive Christians, who were
then especially urged to comply with some of the
idolatrous customs of the Heathen. The arrival of the
Emperor was calculated to call forth the most vivid
feelings both of loyalty and superstition : and all his
subjects were not likely to imitate the decent flattery of
Flint, who, in ascribing to his imperial patron the
highest virtueil of which human nature is capable, com-
plimented him upon his refusing to receive divine
honors.^

Ignatius might thus probably be pointed out to Tra-
jan as a leader of a sect which refused to sacrifice to
the gods for the safety of the Emperor, and the success
of his arms : and the venerable Bishop was not of a
disposition to shrink from the severest trial to which
his profes^on of the faith exposed him. He volun-
tarily offered to be brought before Trajan, and there
expressed himself in the noble manner recorded in the
Acts of his martyrdom.

The result of his conference with the Emperor was
such as might have been expected. He who gave Pliny
directions not to seek for the Christians, in his province,
but, if they were brought before him, and proved to be
such, to punish them capitally,^ acted only in consist-
ency with his own principles, when he condemned
Ignatius to suffer death.

It is not so easy to account for the reason which
induced Trajan to send him from Antioch to Rome, io

i Discernatur orationibus nostris diversitas temporom, et ex ipso
gjHiiete gratiarum agendaram intelligatiur, coi, quando sint hactenus
lit deo, nunc nusquam ut numini blandiamnr. Non enim de tyianno,
Md de cive : non de domino, sed de paiente loquimnr. Plinii Pane-
gyrieuB, sab init. Compare Tertullian Apol. c. 34.

k Plin. EjpUU Lib. x. EpistdS.

XJOtfi INTROnnCTXOK.

be* exposed to the wild beasts. If the advisers of the
Emperor intended, by such a crnel delay, either to
break the spirit of the martyr, or to give him an oppor-
tHaity of recanting, their object was far from being
attained. Ignatius rejoiced that he was counted worthy
to suffer for the faith of Christ. Although deeply
conscious of his own infirmity as a man, and sensible
q£ his inferiority tp the Apostles, in whose steps he
trod, his only fear was lest the love of the brethren at
Rome or elsewhere should prevent him from attaining
the crown of martyrdom.

In reading his passionate appeals, especially in his
Epistle to the Romans,^ we cannot but feel that the ardent
and almost impatient spirit, by which he was animated,
is strongly contrasted with the dignified calmness of
St Paul, when he was '< in a strait betwixt two, having
a desire to depart, and to be with Christ, which is fiir
better," but was yet contented ta " abide in the flesh,"
which was more needful fof^is converts."* It must be
remembered however that Ignatius lived at a period
when the blood of the mart3rrs was appointed tb be the
seed of the Church : that if his notions of martyrdom
i^pear to have been exaggerated, he expresses the most
perfect resignation, the deepest humility and self abase*
ment, in speaking of himself And we cannot bat
admire the high courage of this worthy successor of
the Apostles, which, as he passed from Antioch te
Rome, as a condemned and degraded crimina], con-
verted his tedious journey into a triumphal procession.

His progress is accurately described in the Acts of
his Martyrdom. He set sail from Seleucia, and landed
for a short time at Smyrna. At this place he was grt^
tified with an interview with Polycarp, the Bishop of

1 Sect. 4. 5. * Phil. i. 83, S4.

^ IONATI178. XXXTU

that see, who had been with him a fellow disciple of
St John. And, as soon as his arrival was known, the
neighboring churches of Asia ^ent their Bishops, and
other messengers to visit the venerable martyr. The
Church of Ephesus was represented by Onesimus ;*
that of Magnesia, by Damas,*" that of Tralles, by Poly-
bius,p their respective Bishops, and by others of their
body. During his hurried stay a| Smyrna, he found
leisure to write his Epistles, to the Ephesians, Magne-
sians, and Trallians ; and to send also his Epistle to the
Romans, by some Ephesians, who were likely to reach
the imperial city sooner than himself.

Ignatius had intended to write a second Epistle to
the Ephesians ;<i but either he was prevented by want
of time, or the Epistle has been lost.

During his abode at Smyrna he was in great anxiety
for the Church of Syria which he had left under perse*
cution ; and in all the letters' which he wrote from that
city, he entreats their prayers for his own suffering
Church, which was depriveSf of its Bishop.* But when
be had advanced as far as Troas, he learned that the
persecution at Antioch had ceased; not improbably
from some decree of Trajan himself. It should be
observed, that in the three remaining Epistles, which
Ignatius wrote from Troas, to the Churches of Phila-
delphia and Smyrna, and individually to Polycarp,' he
incidentally expresses his heartfelt satisfaction that
their prayera had been heard, and that the Church of

> Ignatius' Epist to the Ejikea, Sect. 1.

• MagneaianSf Sect. 2. ^ TVaHiana^ Sect. I.
« Ephesians^ Sect. 20.

' EpheeiansyBeci. 21. MagnesianSf Sect. 14. TraiUaiu,
49etl3. Romana, Sect 9*

• Romana, Sect. 9.

• PkUadelphiantf Sect. 10. Smymeana, Sect. 11. Epittle fo
Pdycarp, Sect. 7.

SXM^Vi INTRODVOnON.

Bjrria i#m at peace, and had received ltd ** proper
body ;^ probably by tbe appointment of Heros, at hie
raeceesor in the episcopal office.

Ignatius would hava written to other charchee ;« bat
was hnrriM awa j from Troas to Neapolis hj tfiose who
guarded him. He thence proceeded by land thi'oiigh
Macedonia and Epirus, to Epidamnus ; embarked again
fbr Italy ; and, on his arrival at Rome, on the last day
of the public spectacles, was iinoiediately thrown to the
wild beasts in the Amphitheatre ; displaying in his last
moments the same constancy and piety as had iharked
his preyious life.

THB fiPISTLES OF IGNATIUS.

The Epistles of Ignatius are most interesting and
Taluable documents of the early Christian Church.
They are the unstudied effusions of an ardent and
deeply religious mind ; and bespeak a man who was
superior to this world, and anxious to finish his course
with joy. It is an internal mark of their genuineness
that their style is harsh and unpolished ; and occasion-
ally not untinctured with some degree of oriental exag^
geration.

EusEBius,^ in mentioning these seven Epistles, ob-
serves that Ignatius was peculiarly desirous to repress
the heretical opinions which were then first beginning
to spring up in the Church, and to confirm those whom
he addressed, in the faith delivered by the Apostles.
The heretical tenets were those of the Gnostics ; and
it is evident from Ignatius' Epistles to the Aaiatie
Clunrches that the evil was very prevalent and injurious*
In his Epistle to Polycarp there are only two general

• Epitt. to Poljfearpf Sect, a • Sist. Ecelu. m. 36.

XFisTiBt ov xcniATiirs. ZXZIX

cantioiMi^ ftgainst falM doctrine ; and in his Epiatle to t]i«
Roaatansy there are no allnsiong to the subject. Thai
Epktle, however, was written- principally to prepare
the Church of Rome for his approach; and Ignatius <
was so far from possessing the same aequaiatance with
it as with the Churches of Asia, that he does not eren
mention the name of its Bishop. No conclusion, there-
fore, can be drawn from this circumstance, as to the
prevalence of GnostiMm at Rome.

The evils of schism, and the great disorders arising
from the disobedience of individuals, especially in the
infant state of the Churclu will account for the very
forcible language in whicUlgnatius urges obedience to
the Bishops, Presbyters, and Deacons, as the successors
of the Apostles, according to Divine appointment.

The doctrines contained in the Epistles of Ignatius
are purely scriptural. The hasty manner in which
they were written, prevents them from containing any
thing like a formal declaration of any doctrinal points :
but constant incidental references are made to the
absolute divinity of our Lord,* to his pre-enstence,'
and eternity,* and the imion of the divine and human
nature in his person ; ' to the influence of the Holy
Spirit,' salvation by means of Christ's death alone,i>
and the necessity of personal holiness.'

The testimony which Ignatiui^ bears to the writings
of the New Testament is very valuable. He quotes,

k Sect. 3. 5.

' EphesianSj Introduction, Sect 1. 7. 18. 19, 20. MagnetianSf
Sect 7. Epist. to Polycarpj Sect. 8. Martyrdom^ Sect. 2. 8.

' Mtignenansj Sect. 6. 8. * Magnetiana^ Sect 6.

f SmymeanSi Sect. 4. < Epheaians^ Sect 8. 15.

h TraUiariB^ Sect. 2. PkUippians, Sect 8. 9. SmyncanSf
Sect 1. d. 6. Martyrdom^ Sect. %

I SphttioMt Sect. 12. Romans, Sect 7. Epiai, to Polyearpf
Sectl.

3U INTRODUCTION.

^ >iiMleed, only one book by name, the Epistle of St Paul
lo the Ephesians ;^ but Lardner shows at length that
he alludes plainly to the Gospels of St. Matthew and
St John, and probably to that of St Luke : that he has
allusions to the Acts of the Apostles, to eleven of the
first thirteen Epistle^ of St Paul, to the Epistle to the
Hebyews, to the first Epistle of St Peter, and to the
first and third Epistles of St John. He uses terms also
which imply a collection of the Gospels, and of the
Epistles of the Apostles, and of the books of the New
Testament generally.^

These allusions, it will be seen, are usually made in
an incidental, unstudied manner, without express marks
of reference ; precisely, indeed, in the manner in which
we might expect Ignatius, under the circumstances in
which he wrote, to have referred to Scriptures, with the
general meaning of which both he and those whom he
addressed were well acquainted ; but without the form-
ality of express verbal quotation.

It would be foreign to the present purpose to enter
at any length into the well-known controversy respect-^
ing the genuineness of these Epistles of Ignatius. All
that can be here attempted is to give a general view of
the evidence in their favor, as it has been most labo-
riously collected by Bp. Pearson" and others who
have exhausted the subject

The question resolves itself into two parts, whether
Ignatius left behind him written Epistles ; and whether
they are the same with those which we now possess.
Now, Polycarp, in his Epistle to the Philippians, ex-

k leNAT. Epist. to Epheaiaru, Sect 13.

I Lardner, Credibility, Pirt U. e. 5.

* VindieuB Epiatolarum S. ^pMtii, See alfo HamxonI), _
taiione* adversut BlondeUum. Usber, Prokgom, ad Epitt^ JjpuU,
Bull Dtfcntio Fid, NtearuBj ii. 3. 8.

EPISTLES OF IGNATIUS. tf

I 1.

pressly mentions Epistles written by Ignatius. Febm
NjEUs," in the second century, refers also to Ignatius, *
and alludes « to a passage now found in his Epistle to
the Romans. Orkcen,i> in the early part of the third
century, quotes two passages from the Epistles of
Ignatius, now extant in the Epistles to the Romans «iid
Ephesians.

EirdEBius,4 in the beginning of the fourth centm^,
states that Ignatius wrote seven Epistles, four from
Smyrna, and three from Troas, agreeing in tbfir in-
scriptkms and general character with the Epistles now
extant. He quotes remarkable passages from the Epis-
tles to the Romans, and Smj^nieans ; describes par-
ticularly the Epistle to Polycarp, by saying that in it
Ignatius commends to Polycarp the care of the Church
of Antiocfa; and with respect to the Epistles to the
Ephesians, Magnesians, and Trallians, he says that in
them Ignatias makes particular mention of the bishops
of those Churches, Onesimus, Damas, and Folybius.

Sach an accurate description of the Epistles of
Ignatius could have been given only by one well ac-
quainted with the Epistles themselves. ^

Bp. Pearson' shows, at length, that the chain of
reference to the Epistles of Ignatius extends without
interruption through Christian writers from the second
centur^r to the fifteenth.

This evidence is abundantly sufficient to prove that
Ignatius wrote certain Epistles; that seven of these

■( EusEBius, Bist. Ecclea, v. 28.

• Ir£N£us, Adv. Hcsres, ▼. 28. Eusebicts, Bist Eecles. iii. 36.
9 Oriqev : Prciegom. in Cant. Canticor. Horn. vi. in Lue. ICK
VAT. EpitL to iheBomang, Sect. 7. EpheaUiMi Sect. 19«
« EusEBiUfl, ffist. EccUb. Ul 36.
« FtTkiictVs tfnat. Par. i« c. 2.

Xlii INTRODUCTION.

existed at the beginning of the fourth century ; and that
they were never altogether lost sight of.

The first printed edition of any Epistles ascribed to
Ignatius appeared in 1557, although an old Latin version
of three Epistles had been published sixty years earlier.
This edition, with two others which appeared about
the same time, contained twelve Epistles ; and it was
soon suspected that the Epistles so edited were inter-
polated. It was observed, that seven Epistles only had
been mentioned by Eusebiits ; that the seven published
Greek Epistles, with titles corresponding to those stated
by Eusebius, did not agree with quotations from the
acknowledged Epistles of Ignatius made by ancient
Christian writers; and that of the remaining five no
notice was taken by any ancient writer.

Nearly a hundred years aflter the publication of
these editions, Archbishop Usher observed that some
English writers had quoted passages from the Epistles
of Ignatius, which did not agree with the Greek text or
Latin version of the published Epistles, although they
did agree with quotations made by Tkeodoret. It
immediately occurred to his aqute and inquiring mind,
that some manuscript of the genuine Epistles of Igna-
tius miffht exist in England : and his inquiries led to
the discovery of two Latin manuscripts, one in the
Library of Caius College, Cambridge, the other in the
possession of Dr. Richard Montacute, Bishop of
Norwich, which differed materially from the Greek
editions hitherto published, but agreed with the quo-
tations made by the earlier Christian writers.

With the assistance of these manuscripts, the Arch-
bishop published, in 1644, a Greek edition of the
Epistles of Ignatius, in which the additions made in the
interpolated editions were distinguished by red ink.

Two years after this, in 1646, Isaac Y ossiub published

r
&

JUSTIN MARTYR. xliil

an edition of the genuine Epistles of Ignatius in Greek,
from an ancient manuscript discovered in the Medicean
Libl'ary at Florence, and closely corresponding with
the ancient Latin version previously discovered. *

The agreement of these shorter Epistles with the
quotations in early Christian writers, added to their
internal evidence, establishes their genuineness as
strongly as the nature of the case appears to admit.

It is plainly shown, that the genuine Epistles of
Ignatius, which had been collected by Polycarp, were
probably known to Irenjbus, and certainly eulogized
by EusEBius, had been interpolated, it is supposed
about the sixth century, by additions made in such a
manner as to retain many of the sentiments of Ignatius,
but in other respects to differ materially from his lan-
guage. These interpolations appear also to have been
made not without design, as may easily be seen by
comparing the interpolated with the genuine Epistles
in any of the passages which most pointedly refer to the
Divine nature of our Lord." Beside these interpolated
Epistles, other spurious Epistles were ascribed to Ig-
natius, probably as early as the middle of the seventh
century.

It must be considered a most happy circumstance,
that so valuable a relic of Christian antiquity, a/ these
Epistles of Ignatius, should have been thus recovered,
after having been lost, or partially obscured, for so
many years.

JUSTIN MARTYR.

The writings of Clement, Ignatius, and Polycarp are
addressed to Christians, and are very interesting as

• As ftf instance, Epiat, to the Epheaiana^ Introduction ; Sect. 1, 7,
18; 20. There is an EBglish translation of the Interpolated Epistles
of Ignatius in Whiston's PrimUive ChriatianUy Revived,

Vol. IV.-

« ■

Zliv INTRODUCTION.

showing us the feelings and sentiments of some of the
earliest writers after the Apostles themselves. There
is another class of Christian writings, the Apologies^ or
defences, which were addressed to the adversaries of
the faith. Several of these have been preserved. And
among them two of the most valuable are those of
Justin Martyr and Tertullian.*

Justin Martyr was born about the year 100, at
Flavia Neapolis," anciently called Sichem, in Samaria.
His parents were Gentiles,^ and probably Greeks. In
his youth, his ardor for. the acquisition of knowledge
was gratified by travel : he visited Alexandria : and in
the early part of his life became acquainted with the
opinions of the different sects of philosophers. He
attached himself^ to the Stoics, till he found that from
them he could obtain no knowledge of the nature of
Goo. The covetousness of the Peripatetics, to whom
he next applied, soon disgusted him. And on endea-
voring to study the Pythagorean philosophy, he quickly
relinquished the notion of uniting himself permanently
with a sect, which required as a preliminary step an
extensive acquaintance with music, astronomy, and
geometry. The tenets of the Platonists<i were more
agreeable to his natural disposition. But finding no
satisfaction to his mind from any of these systems of
philosophy, he was led to examine Christianity^ and

* [Mr. Cheyallier's Tolaine contaiiu a tuasktioii ti tlia Jlfdagf
of Tertvllun, which has been omitted in llw ptisaat feprint^ With
the purpose of publishiDg it hereafter, with othtc aioiilar wntiiigi^ in '
a subsequent volume of this series.]

* Apol. Sect. i. it p. 52. [The references to pages in the wiftiDgs
of Justin, in this and the following notes, xekte to the Puis aditkii of
the original.]

b Apol. Sect bnriii. • Dialogue wUh iPrypho, p. 316L

JUSTIN MARTYR. xlv

found in it the certainty and adaptation to his mental
wants which no other studies had afforded.*

The direct argument in favor of Christianity, which
appears to have had the greatest weight with' Justin,
was the courage with which men of all ranks submitted
to death in the cause of the Gospel, while no one was
ever found to die in support of any philosophical
opinions.^ "While," he says,' "I was myself still
delighted with the philosophy of Plato, I used to hear
the Christians calumniated, but saw thai they fearlessly
encountered death, and all that is most formidable to
other men. I was convinced that these men could not
be living in wickedness or sinful pleasure. For what
man, who was subject to his passions and to intem-
peranqe, or delighted to feed on human flesh, would
dare to embrace death, which would put a period to all
his delights ? Such a man would strive by all means to
preserve his present life ; would endeavor to conceal
himself from those in power : least of all would he
ofler himself voluntarily for punishment."

After his conversion to Christianity, Justin still
continued to wear the dress of a philosopher.^ This
circumstance has been considered to imply an undue
attachment to the opinions which he had renounced.
It was a practice, however, far from uncommon : ^ and
Justin might continue to use the dress, either as
eufliciently consistent with the severity of life which
Christianity required, or as a custom, in a matter of
indifferimcd* with which he might innocently comply.)"

About th6 beginning of the reign of Antoninus Pius,

•X>ia/.p.225. Mjw/. II. p. 48.

« Apol. n. p. 50, A.

* Dial. p. 217, C. Eusebius, Hist. Eccles. iv. 11.

I Cave's Life of Justin Martyr^ c. 6.

I Compare Tertullun, Ajtol, c. 42.

Xlri INTRODUCTION.

Justin Martyr fixed his abode in Rome ; > and employed
the means, which his previous studies had put into his
power, in defending the purity of the Christian faith.
He wrote a treatise "* against heresies, especially against
Marcion. About this time he addressed his first Apo-
logy to Antoninus Pius, Marcus Antoninus, Lucius
Verus, the Senate and the people of Rome. The pre-
cise date of this Apology has been the subject of much
discussion, without leading to any very satisfactory
decision.

There are few internal marks of time in the Apology
itself. Justin once« speaks, in round numbers, of the
birth of Christ, as having occurred a hundred and fifty
years before. In other places, the death and deification
of Antinous,* the edict of Adrian against ihe Jfews,'
and the revolt of Barchochebas,^ which all occurred
between the years 130 and 134, are alluded to as recent
events. The earliest date ascribed to the Apology is
139. Others place it as late as 150. In favor of the
first date, Dodwell' observes, that in the introduction
Marcus Antoninus is not styled Caesar, an omission
which would imply that he had not yet received the
title. On the other hand, Lucius Yerus was born only
in the year 131 ; and the terms in which Justin ad-
dresses him, in conjunction with the two Antonines,
could scarcely be applied to a youth of eight years of
age. If the Epistle * to the States of Asia be properly
ascribed to Antoninus Pius, and were written in his
third consulship, a. d. 140, it is uncertain whether that
Epistle were occasioned by Justin's Apology. Euse-
Bius^ r^her implies that it was written solely in con-

» EusEBina, Hist. Eccl. iv. 11. ° Apol. I, Sect, zzzvi.

» Sect. 61. • Sect. 37. » Sect. 62. * Sect. 38.

' Diaaertatio in Jrenasum^ c. 14. * p. (93.
' Biat. Eccl. iv. 12^

JvsTiif martyr's apoloot. xlrii

sequence of expostulations which the Emperor had
received from some Christians in Asia.

The Benedictine Editors, in the preface to their
edition of Justin's works, adopt the opinion of Til-
LEMONT and others, who assign 150 as the date of
Justin's first Apology. *

This Apology is very valuable, as being the earliest
specimen of the manner in which the first Christians
defended themselves against their Heathen adversaries.
The arguments which he advances are not arranged in
any very exact order.

He begins by demanding a fair hearing for the
Christians, and expostulating against the injustice of
punishing them unheard, or accusing all Christians of
crimes, which might possibly be committed by some
who bore that name." He ascribes the malice of the
enemies of Christianity to the agency of demons ; and
demands that due inquiry may be made in each indi-
vidual case, and sentence passed accordingly ."^

He shows that the doctrines of the Christians are
harmless ; and not derogatory to the divine nature :y
that the Christians look for no human kingdom ; but
are the best and most peaceable subjects; knowing
that in suffering they endure only what their Lord
prophesied should come upon them."

He defends the Christians from the charge of im«
piety ; appeals to the blameless lives which they lead
after their conversion; and refers to many precepts
of Christ which teach the necessity of holiness and
obedience to authority.!"

Justin then argues on the possibility that tht fOul
should survive death, appealing to the sentiments and

• Sect. 1-4. ' Sect. 5-7. ^ Sect. 8-10,

• Sect 11-15. • Sect. 16-23.

■J. ^

xl?iu IKTRODUCTIOIO

practices of the Heathen as impljring that fiict$ and
showing that a resurrection from the dead is not so
incredible as the first creation of an animated beihg.i»

He shows the injustice of punishing Christians for
their opinions, when poets and philosophers were
permitted without molestation to support others less
defensible and less rational ; and all other men were
allowed to choose their own objects of worship/
Justin appeals again to the reformation of life in
Christians ; whereas Simon Magus, who was honored
by the Romans, and Marcion, and other heretics, were
not molested, however infamous their conduct might be.<>

Having then contrasted the purity of the lives of
Christians with the cruel custom of exposing their
children practised by the Heathen, Justin proceeds to
the direct evidence of miracle and prophecy. He
briefly alludes to the miracles of Christ, principally
to refute the objection that they were performed by
magical powers : and then alleges many prophecies of
the Old Testament, which were fulfilled by Christ.*
From their accomplishment he contends that other
events, which are predicted but yet unfulfilled, shall
assuredly come to pass ; such as the conTersion of the
Gentiles, the resurrection of the dead* and the future
judgment by Christ.^

Justin asserts that many actions ascribed to the
Heathen gods were imitations of the real actions of
Jesus; and that the opinions of philosophers were a
concealed representation of the truths of Christianity.'

Justin, in conclusion, describes the manner in which
the first converts were baptized;^ and, after a di-

*> Sect. 24-26. » Sect. 27-32. d Sect. 33-35.

• Sect 36-65. f Sect. 66-69. « Sect. 70-78.

k Sect. 79, 80.

V-. 1

JYSTUr IIARTTA*« APOLOOT. xUx

gresflion on the different appearances of Christ under
the Mosaic dispensation, and on certain instances, in
which the Heathen gods were made to imitate what
was written by Moses/ he gives a most interesting
account of the state of the Christians in his time;
describing the administration of the Eucharist in both
kinds, the assembling of Christians on Sunday, and the
manner in which they conducted their public worship,
and made voluntary collections for the relief of the
poorer brethren.^

He finishes his Apology with an expression of
resignation, and an appeal to the letter of Adrian in
favor of the Christians. ^

The Dialogue with Trypho the Jew was certainly
written after the first Apology, to which there is an
allusion : * but the precise date is not known. It is the
account of either a real or fictitious discussion with a
Jew, which Eusebius"" states to have occurred at
Ephesus ; and is valuable as showing the state o£4iihe
controversy with the Jews in the time of Justin." ; ■ m.

Justin wrote also a second Apology ^ which, 'in the
Paris Edition* is denominated the first. According to
EusEBius,* it was addressed to Marcus Antoninus.
Others suppose that it, as well as the preceding, was
presented to Antoninus Pius. From expressions in the
second Apology, Eusebius' and others have concluded

i Sect 81-84. k Sect. 8&-89.

1 Dial. p. 349, C. Apol. Sect. 34. - Hist, Eccl. if. 18.

" There is a most clear and accurate analysis of the Dialogue with
Trypho in tho Bbhop of Lincoln's [Dr. Kate's] Account of the
Writinga and Opinions of Justin Martyr, c. 11-, and an English
translation oitht Dialogue by Henrt Brown, M. A., London, 1755.

• Hist, Eccl. iv. 16.

p EusEBiDs, lEst. Eccl. iv. 16, 17. Justin, Apol. XL p. 46, B.

1 INTRODVCTIOK.

that it was written by Justin not long before his
martyrdom.

The beginning of the Second Apology is believed to
be lost : and it is in other respects imperfect. Several
Christians had at that time been unjustly punished, and
Justin presented the Apology in their defence ; urging
several of the arguments which he had used in the first
Apology, and replying to objections advanced by the
adversaries of Christianity.

There are several other writings attributed to Justin
Mart3rr. Of these, the fragment de Monarchid Dei is
believed to be genuine. There are doubts of the
genuineness of the Hortatory Address to the Greeks.^

The ardent spirit of Justin Martyr was likely to
draw upon him the indignation of those who oppbsed
Christianity ; and especially of the philosophers, whose
malice, as we have seen, he anticipated. Accordingly,
soon after the publication of his second Apology, about
the year 165, Justin and six of his companions were
brought before Rusticus, prefect of Rome. The be-
haviour of Justin in the hour of danger was worthy of
the professions which he had previously made. He
refused to worship the gods of the Romans, avowed
his faith in the doctrines of Christianity, and at once
declared where it was that he had been accustomed to
teach the Christian religion. When threatened with
torture and death, unless he sacrificed to the gods,
Justin expressed his full conviction of eternal hap-
piness, if he continued steadfast in the faith, and his
determination patiently to endure all things for the
sake of his Lord and Saviour. His companions as-
sented to these courageous sentiments : and they were

See the Bishop of Lincoln's Account qf Justin Martyr^ p. 5.

WRiTiNes or JvsTiir harttr. K

all immediately led back to prison, where, after they
had been scourged, they were beheaded*

We can only briefly touch upon the doctrines and
opinions which are maintained by Justin in his first
Apology. Those who wish for an accurate statement
of his sentiments, as deduced from a minute examina-
tion of all his genuine works, should consult the Bishop
of Lincoln's admirable work upon the subject.

We find Justin distinctly acknowledging the Divinity
of our Lord, representing the object of Christian wor>
ship to be the Father, the Creator of all things ; die
Divine Word, who took our nature upon him, and died
upon the cross for our sake ; and the Holt Spirit.' He
maintains also the absolute Divinity of Jesus Christ,
when he states, that it was He who appeared to Moses
in the bush, and describe)! himself as the eternal and
self-existing God ; ■ and he styles Him directly God.^

Justin does not express himself very clearly respect-
ing the efiect which the fall of man produced upon his
capacity of choosing good and evil. He describes" the
human race as having been created "intelligent, and
able to choose the truth and to be happy." But he
speaks " of that proneness to evil, which, although va-
rious in its kind, exists in every man," ' after the fall ;
and contrasts our first birth» in which " we were bom
without our knowledge or consent, by the ordinary
natural means, and were brought up in evil habits,"
with the condition of those who by baptism *' become
the children of choice and judgment," and " obtain in
the water remission of the sins which they have before
committed." ^

Justin is scarcely more explicit upon this point, or

' Sect. 6, 16, 77, 85, 87. See note (k,) p. 130 of this ▼olome.
> Sect. 8^ 83. t Sect. 83, p. 186 of this volume.

• Sect. 36. ' Sect. 10. ^ Sect. 80.

lii INTRODUCTION.

upon the subject of grace, in other parts of his workSf"
although he declares the necessity of illumination froitt
above to be enabled rightly to understand the holy
Scriptures.

It must be remembered, however^ that the subject of
his writings, which was, in his Apologies, to defend the
Christians from the charges advanced against them by
the Heathen, and, in his Dialogue with Trypho, to
controvert the objections of the Jews, did not lead
him to speak upon these subjects otherwise than in-
cidentally ; and that his expressions must be considered
with reference rather to the whole context in which
they are found, than to the words which he e mploy s in
any particular instance.

The manner in which Justin treats the difficulty of
reconciling the foreknowledge of God with the moral
responsibility of man, may be seen in several passages*
of the Apology. He says^ that God delayed the
punishment of the devil, since he foreknew that some
who are not yet born should be saved : but that this
foreknowledge does not imply that every thing takes
place by irresistible necessity.^

With respect to the doctrine of Justification, Justin
in this Apology^ declares that Christ *< cleansed by
his blood those who believe in him:" and in other
parts of his works * constantly refers to the merits and
death of Christ as the cause, and to faith as the means,
by which we are justified.

When Justin speaks in his own person, he invariably
maintains that the punishment of the wicked will be
eternal.^

■ See Bp. Kate's Account qf Justin, p. 75.

'Sect. 54-58. b Sect. 36. •Sect. 54. d Sect. 41.

• See Z>ia/. p. 329, E. 934, E. B59, A. 273, E. 383; E. 323, B. 338, D.
f See note (p,) p. 138 of this volame.

DOCTRINES OF JU8TI>I MARTYR. lili

Jastin Martyr, ia the course of his first Apoloufy,
referfly on three different occasions, to the < Memoirs'
of the Apostles,' and in the second of those instances
calls the work to which he alludes * Gospels.' In his
Dialogue with Trypho he twice ^ quotes "the Gospel ;"
and in several places ^ refers to the * Memoirs of the
Apostles.' In several of these passages he refers to
words which are found in substance in our present
Gospels. Justin describes these ' Memoirs' as having
been written^by the Apostles and those who followed
them,ic a description which exactly corresponds with
our present Gospels, two of which were written by
Apostles, and two by those who attended the Apostles.
He mentions also that these writings were publicly
read in the solemn assemblies of the Christians, with
the Scriptures of the Old Testament, as part of their
religious service. ^

"Upon the whole," says Lardner," "it must be
plain to all, that he owned and had the greatest respect
for the four Gospels, written, two of them, by Apostles,
and the other two by companions and followers of the
Apostles of Jesus Christ ; that is, by Matthew, Mark,
Luke, and John."

The Bishop of Lincoln ° examines at length the
question which has been lately raised, whether Justin
quoted our present Gospels ; and, after referring to the
several passages in which Justin mentions the Memoirs
of the Apostles, observes, " The inference which I am

f ixonvtinoveCnara^ Sect 43, 86, 87. i> p. 227, C. 326, E.

I p. 327, B. 328, 6. 329, C. 331, B. D. 332, B. 333, B. D. E. 334, B.

k Dial. p. 331, D. h yip nis ivoiivrmovHiiaaiv, & iftvi^ ^^ rSv
*X^9Ct6\uv cirod icmi rAv IxUpwts tmpaKBXovvdvruv evrrtrd)(daim
Compare Luke L 3. *B^ticf|io2 traffic oXo»9qictf re ivuBev k,t,\.
•i ApoL Sect 87. " CrMbUUy^ Part ii. c. 10, § 3.

» AcctnLnt ifJiuUn Biairtyrf e. 8L

liv IlfTRODUGTION.

disposed to draw from the consideration of the above
passages is, not that Justin quoted a Narrative of our
Saviour's life and ministry agreeing in substance with
our present Gospels, though differing from them in
expression: but that he quoted our present Gospels
from memory." — " It is moreover necessary always to
bear in mind, as has been already observed, that Justin
does not appeal to the New Testament as an authority :
he wishes merely to give a true representation of the '
doctrines and precepts of the Gospel : and for this
purpose it was sufficient to express the meaning
without any scrupulous regard to verbal accuracy."

Justin in his Apology has but few references to the
other books of the New Testament In Sect. 63, where
he states that the Jews, who had the prophecies, and
always expected the Christ to come, not only were
ignorant of him, but evil entreated him, he probaUy
alludes to Acts xiii. 27. And in Sect 82; he says that
Jesus is called **the Apostle," an appellation which is
given to him only in Heb, iii. 1, 2.

Lardner shows, however, that Justin, in other parts
of his works, recognises the Acts of the Apostles ; the
Epistle to the Romans ; the Epistles to the Galatians,
Ephesians, Philippians, and Golossians; the second
Epistle to the Thessalonians ; the Epistle to the He-
brews, and the second Epistle of Peter.

It is remarkable that the only Book which Justin
expresslj quotes « is the Revelation, which he ascribes
to die Apostle St. John*

The most interesting part of Justin's Apology is,
doubtless, the picture which he draws of the condition
of the primitive Church in his time. He appeals to the

• DidL p. 306, B. EvsEBius mentions this quotatioii, Bitt. ESt,
It. 18.

tbrtvllian's avolooy. Iv

change which had been wrougbt ia those who had
embraced the Christian faith.' He refers directly and
indirectly to the fact, that they were exposed to grievous
persecution, and subject to the most atrocious calum-
nies ; yet declares that they bore all evils with patience,
not even demanding that their false accusers should be
punished.'i But while the believers were harassed from
without, they enjoyed the privileges of Christian com-
munion within the pale of the Church. They still
continued to address one another by the apostolic title
of brethren,^ and assembled every Sunday, whether
they dwelt in towns or in the country, for the purpose
of public worship. Their religious services consisted
in hearing the Gospels and the Scriptures of the Old
Testament read and expounded. The ' President* then
delivered a discourse ; and after they had pH stood up
together to pray, the Eucharist, of bread and wine
mixed with water^ was administered to each : and a
contoibntion was made for the use of the fatherless and
widows, for such as were in necessity, or in bonds.

Such is the picture of the Christian Church drawn by
one who had tried what the systems of Heathen phi-
losophy could do to satisfy the anxious inquiries of his
mind after spiritual things, and found them all insuffi-
cient ; who dared to stand forth as the advocate of the
cause of the Gospel, when to profess the faith was to
expose himself to immediate persecution ; and soon
afterward proved the sincerity of his profession by the
sacrifice of his life.*

\Viih respect to the present translations, it has already
been observed, that'dlMeiCpistles of Clement, Polycarp,

» Sect^^^^ 1 S«ct. 7. ' Sect. 85.

* [A part of Mr. Cheyilligr's Introduction, relating to the li/e
and writings of Tertullian, is omitted, for tbe reason stated above.]

Vox. IV.— f

Ivi INTRODUCTION.

and Ignatius, and the accounts of the Martyrdom of
the two last, ^re in substance taken from Archbishop
Wake's Version. The language of that version has
been happily styled by Lardner "apostolical English :"
and it would have been a needless affectation of origi-
nality to have injured, by any unnecessary alteration,
what had already been expressed so faithfully and so
well. My first intention was to have simply reprinted
those Epistles, with such illustrations as they might
seem to require. A comparison of the present transla-
tion with that of Archbishop Wake will show that, with
the exception of the quotations, his version has been
here closely, but not servilely, followed.

In translating the Apology of Justin Martyr, my
object has been to express with fidelity the sentiments
of the original, in such a manner as to be intelligible
to a reader who may not be able to consult the original
work. Those who are best a^uainted with the nature
of such a task will be the most lenient in overlooking
any harshness or want of flueney, which, in such a
translation, it is so difficult to avoid.

ERRATA.

p. xiii, Nottf for " The two last named works are not included," r«id

" The last named work is not included."
P. 89, Note f, line 3, for zzxiv. read xxvr.
P. 104, line 1, read "hastening."
P. 149, line 21, for "or" read "For."
P. 161, line 4 from the bottom, read " Tertullian."
P. 165, Note b, for tt^ varpl read r$ irar^.

EPISTLE OF CLEMENT

TO THE

CORINTHIANS.

The Church of God which is at Rome to the Church
of God which is at Corinth, called, sanctified hy the will
of God, through our Lord Jesus Christ ; grace to you
and peace from Almighty God, through Jesus Christ,
be multiplied.

1. The sudden and repeated dangers and calamities
which have heMlen us» brethren, have, we fear, made
us too slow in giving beed to those thidgs which ye
inquired of us, as well as to that wicked and detestable
sedition, altogether unbecoming the eleet of God,
which a few hasty and self-willea persons have excited
to such a degree of oMdness, that your venerable and
.renowned name, so worthy of the love of all men, is
thereby greatly blasphemed. For who that hath so-
journed among you hath not experienced the firmness
of your faith, and its fruitfulness in all good works?
' and admired the temper and moderation of your piety
in Christ? and proclaimed the magnificent spirit of
your hospitality? and thought you happy in your per-
fect and certain knowledge (of the Gospel) ? For ye did
. all things without respect of persons ; and walked
according to the laws of God ; being subject to those
who had the rule over you ; and giving to the elders
among you the honor which was due. Young men ye
commanded to think those things which are modest and
grave. Women ye exhorted to perform all things with
an unblftoitoble, and seemly, and pure conscience;
loving thett own husbands as was fitting : ye taught
them, also, to be subject to th^ rule j6f ' obe4l6nce, and
to order their houses gravely with dl dk

Vol. IV,— 1

It I

N "■■

% THB KPI8TLK OF CLEMKNT [$ S» Si»

12. Ye were all of you humble-minded,' not boasting
of any thing, desiring rather to be subject than to
govern ; to give, than to receive ;^ being content with
the portion which God had dispensed unto you : and
hearkening diligently to his word, ye were enlarged in
your bowels,« having his sufferings always before your
eyes. Thus a deep and fruitful peace** was given to
you all, and an insatiable desire of doing good ; and a
plentiful effusion of the Holy Ghost was upon all of
you. And, being full of holy counsel, ye did, with
'^' great readiness of mind, and religious confidence^
stretch forth your hands to Almighty God, beseeching
him to be merciful, if in any thing ye had unwillingly
sinned. Ye contended day and night for the whole
brotherhood, that with compassion and a good con-
science the nun\ber of his elect might be saved. Ye
were sincere and without offence : not mindful of in-
juries one toward another. All sedition and all schism
was an abomination unto you. Ye mourned over the
sins of your neighbors, esteeming their defects your
own. Ye were kind one to another without grudging ;
T^ady to every good work. Ye were adorned with a
conversation entirely virtuous and religious; and did
all things in the fear of God. The commandments of
the Lord were written upon the tables of your heart.*
3. All honor and enlargement was given unto you.
Then was fulfilled that which is written : " My beloved
did eat and drink, he was enlarged, and waxed fat, and
kicked."^ Hence arose envy, and strife, and sedition;
persecution and disorder, war and captivity. Thus
they that were of no renown lifted up themselves
against the honorable ; those of no reputation against
those that were in respect ; the foolish against the wise ;
the young against the elders. Therefore righteousness
and peace are departed from you, because every one of
you hath forsaken the fear of God, and is become blind
in his faith, and walks not by the rule of God's com-

•IPet. V. 5. b Acts XX. 35. « 2 Cor. vi. 11, 12.

The metaphor appears to refer to a soil which is deep and fertile.
Thus Chrtsostom, Horn, 52 on Genesis — ttSores 8ri oh xard trtrpOv
tvtbouev, hXk* ds \iitapiv Kal ^a^ywv KaraPdWonsv rd viriffutra. — Vol. I.
IK 420. 37. Savile.

• Prov« m 8. 2 Cor» iii 8. t Deat. xxziL 16.

y4,5.J TO THE CORINTHIANS. S

mandments, nor reflates himself as is fitting in Christ.
But every one follows his own wicked lusts, havinff
taken up unjust and wicked envy, by which even death
entered into the world.

4. For thus it is written ; "And it came to pass; after
certain days, that Cain brought of the fruit of the ground
an offering unto the Lord. And Abel he also brought
of the firstlings of his fiock, and of the fat thereof. And
God had respect unto Abel and unto his offering ; but
unto Cala and to his offering he had not respect. And
Cain Was very sorrowful, and his countenance fell.
And God said unto Cain, Why art thou sorrowful?
And why is thy countenance fallen ? If thou shalt offer
aright, but not divide aright, hast thou not sinned ? Hold
thy peace.' Unto thee shall be his desire ; and thou
shalt rule over him. And Cain said unto Abel his
brother, Let us go aside into the field.^ And it came to
pass as they were in the field that Cain rose up affainst
Abel his brother and slew him."^ Ye see, brethreni
envy and jealousy wrought the murder of a brother.
Through envy, our father Jacob fled from the face of
his. brother Esau.'' Envy caused Joseph to be perse-
cuted even unto death, and to come into bondage.'
Envy compelled Moses to flee from the face of Pharaoh
king of Egypt; when he heard his own countryman
say, Who made thee a judge and a ruler over us?
Tirilt thou kill me, as thou killedst the Egyptian yester-
day?" Through enyy, Aaron and Miriam ° were shut
out of the camp.^ Envy sent Dathan and Abiram quicl^
into the grave, because they raised up a sedition against
Moses the servant of God.p Through envy, David was
not only hated of strangers, but persecuted even by
Saul, the king of Israel.^

5. But not to dwell upon ancient examples, let us
come to those who in these last days have wrestled

K According to the yersion of the Septuagint. So Irjbn jeus, Lib. iv.
c. 34.

h The SiMnaritan Pentateuch, Septuagint, Vulgate and other Ver»
nons supply these words, which are wanting in tSs Hebrew copies,

i Gen. IV. 3r^. k Gen. xxviii.

I Gren, xxxvii. "« Exod. ii. 14.

» Miriam is said to^ave been shut out fh>m the camp, Numb. ziL
14, 15, but not Aaron.

• Nywt ^«. \^\ \^A ^ ^«Mn- x^i- 33. « 1 Sam. xix.

4 THE EPISTLE OF CLEMENT [^ 69 7«

manfully for the faith ; let us take the noble examples
of our own age. Through envy and jealousy, the
faithful and most righteous pillars of the Church hare
been persecuted even to the most dreadful deaths. Let
us place before our eyes the good apostles. Peter, by-
unjust envy, underwent not one or two but many labors ;
and thus having borne testimony unto death, he went
unto the plajce of glory which was due to him. Through
envy, Paul obtained the reward of patience. Seven
times was he in bonds ; he was scourged ; was. stoned.*"
He preached both in ihe east and in the west, leaving
behind him the glorious report of his faith. And thus,
having taught the whole world righteousness, and
reached the furthest extremity of the west," he suffered
martyrdom, by the command of the governors,^ and
departed out of this worhl, and went to the holy place,
having become a most exemplary pattern of patience.

6. To these holy apostles was added a great number
of other godly men, who having through envy under-
gone many insults and tortures, have left a most ex-
cellent example to us. Through envy, women ° hare
been persecuted ; and suffering grievous and unutter-
able torments, have finished the course of their faith
with firmness, and, though weak in body, have received
a glorious reward. Envy hath alienated the minds of
wives from their husbands, and changed that which
was spoken by our father Adam, ** This is now bone of
my bone, and flesh of my flesh."'' Envy and strife have
overthrown great cities,^ and utterly rooted out mighty
nations.

7. These things, beloved, we write unto .you, not
only to instruct you, but to remind ourselves : for we are
enclosed in the same lists, and must engage in the same
combat. Wherefore let us lay aside all vain and empty
cares, and come up to the glorious and honorable rule
of our holy calling. Let us consider what is good, and

' 2 Cor. xi. 25.

* See note (A) at the end of the Epistle.

^ Probably of Fenius Rnfus and Sofonius Tigellinus, the two pne-
fects of the pnetorian cohorts, appointed by Nero in the place of
Bnrras. Tacit. AnnaL xiv. 51.

« The words, " the Danaidea and Dirce," here inserted, appear to bo
an interpolation.

< Gen.il 33.

^S.] TO THE CdRINTHIANS. 6

acceptable, and well-pleasing in the sight of him that
made us.^ Let us look steadfastly to the blood of
Christ, and see how precious his blood is in the sight of
God, which, being shed for our salvation, hath obtained
the grace of repentance to ^he whole world. Let us
look to all past generations, and learn that. from age
to age the Lord hath given place for repentance to all
such as would turn to him. Noah preached repentance :
and as many as hearkened to him were saved. « Jonah'
denounced destruction against the Ninevites : and they,
repenting of their sins, appeased the wrath of God by
their prayers; and received salvation although they
were strangers (to the covenant) of God.

8. The ministers of the grace of God have spoken by
the Holy Spirit, of repentance : and even the Lord of
all hath himself declared with an oath concerning it,
** As I live, saith the Lord, I desire not the death of a
sinner, but rather that he should repent :"^ adding also
this good exhortation ; " Turn from your iniquity, O
house of Israel.* Say unto the children of my people,
though your sins should reach from earth to heaven,
and though they should be redder than scarlet' and
blacker than sackcloth, yet if ye shall turn to me with
all your heart, and shall say, FaHher !« I will hearken
to you as unto a holy people." And in another place,
he saith on this wise: "Wash you, make you clean,
put away the evil of your souls from before mine eyes.
Cease from your wickedness : learn to do well : seek
judgment : relieve the oppressed : judge the fatherless ;
and plead for the widow. Come now and let us reason
together, (saith the Lord.) Though your sins be as
scarlet, I will make theni white as snow : though they
'1)0 like crimson, I will make them white as wool. If ye
be willing and obedient, ye shall eat the good of the
land. But if ye refuse and obey not, the sword shall
devour you : for the mouth of the Lord hath spoken
these things."*" God hath thus appointed by his
almighty will, desiring that all his beloved should come
to repentance*

yl'nm.v.4, •SPet.ii.S. Gen. vU.

» Jon. Hi. 5. > Ezek. xxxiii. 11.

« Ezek. xviii. 30-33, < Isa. L 18.

• Jer. iu. 4, 19. UmuLICh^

•

6 THE EPISTLE OF CLEMEVT [^9|10.

0. Wherefore let us obey his excellent and glorious
will : and imploring his -mercy and goodness, let us fall
dowii> before him, and turn ourselves to his mercy, lay-
ing (iMide all labor after vanities, and strife, and envy
whicSh leads ' to death. Let us look earnestly to those
who have perfectly ministered to his excellent glory*
Let us take Enoch, (for our example,) who being found
righteous in obedience was translated, and his death
was not known.^ Noah being found faithful, did by his
ministry preach regeneratipn to the world ;^ and the
Lord saved by him all the living creatures, which
entered with one accord into the ark.

10. Abraham, who was called the friend (of God)V
was found faithful, inasmuch as he obeyed the words of
God. He, in obedience, went out of his own country,
and from his kindred, and from his father's house,)^ that
by thus forsaking a small country, and a weak kindred,
and a mean house, he might inherit the promises of Go]>.
For " (God) said to him : Get thee out of thy country,
and from thy kindred, and from thy father's house,
unto a land which I will show thee^. And. I will make
thjee a great nation : and I 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 families of the earth be blessed." '
And again, when he separated himself from Lot, God
said unto him ; '* Lift up pow thine eyes, and look from
the place where thou art, northward, and southward,
and eastward, and westward. For all the land which
thou seest, to thee will I give it, and to thy seed for
ever. And I will make thy seed as the dust of the
earth ; so that if a man ean number the dust of the
earth, then shall thy seed also be numbered*" "

And again he saith, ^< God brought forth Abraham
and said unto him. Look now toward heaven and tell
the stars, if thou be able to number them ; so shall thy
seed be. And Abraham believed God, and it was
counted to him for righteousi^ess."° Through faith
and. hospitality a son was given unto him in his old

> Gen. V. 24. Heb. xi. 5. ^ Gen. vL viL viii^

i 3 Chron. xx. 7. lis. xlL 8. Ja. ii. 2a.
k Heb. xt. a » Gen^ xii. 1-3.

"G«a.xiiL14-16L » Gen. a^v* 5^ & Rmii.ir.3:

>$11, 12.] TO THE CORINTHIANS. 7

age: and through obedience he offered him up in sa-
crifice to God, upon one of the mountains which God
showed unto him. /

11. By hospitality and godliness, Lot was savvJI 6ut •
of Sodom, when ail the country round about was
punished with fire and brimstone: the Lord thereby
making it manifest, that he will not forsake those that
trust in him ; but will bring to punishment and cor-
rection those who decline from his ways. For his
wife, who went out with him, being of a different mind,

. and not continuing in the same obedience, was for that
reason set forth for an example, and became a pillar of
salt unto this day. That all men may know, that those
who are double-minded, and distrustful of the power of
God, are prepared for condemnation, and to be a sign
to all generations.

12. By faith and hospitality was Rahab the harlot
saved.** For when the spies were sent by Joshua the
son of Nun to search out Jericho, the king of the
country knew that they were come to spy out his land,
and sent men to take them and put them to death. But
the hospitable Rahab received them ; and hid them
under the stalks of fiax on the top of her house. And
Mrhen the men that were sent by the king came unto
her, and asked her, saying,p There came men unto thee
to spy out the land ; bring them forth, for so hath the
king commanded ; she answered, The two men, whom
ye seek, came in unto, me, but presently they departed
and are gone; not discovering them unto them. Then
she said to the spies, I know that the Lord your God
hath given you this city : «j for the fear of you, and the
dread of you, is fallen upon all that dwell therein.
When therefore ye shall have taken it, ye shall save me
and my father's house.' And they said unto her. It
shall be as thou hast spoken unto us. Therefore when
thou shah know that we are near, thou shalt gather all
thy family together upon the house-top, and they shall
be saved ; but all that shall be found without thy house
ahall be destroyed. Moreover they gave her a sign,
that she should hang out of her house a (line of) scarlet

• Joeh, ii. » Joeh. il 3.

4Joth.iL9. 'J<Mh.lL13..

8 TH8 BPISTLE Of OLBMBNT* [M^^

(thread): showing thereby, that by the blood of oir
Lord * there should be redemption to all who beltere
and hope in God. Ye see, beloved, that there was not.
only faith, but prophecy also in this woman.

13. Let us, therefore, be humble-minded, brethren,
laying aside all pride, and boasting, and foolishness,
and anger; and let us do as it is written. For thus
saith the Holy Spirit ; " Let not the wise man glory
in his wisdom ; nor the strong man in his strength, nor
the rich man in his riches; but let him that glorieth
glory in the Lord, to seek him, and to exercise judg-
ment and righteousness."' Above all, remembering
the words of the Lord Jesus, which he spake, teaching
us gentleness and long-suffering. For thus he said:
" Be merciful, that ye may obtain mercy : forgive, that
it may be forgiven unto you. As ye do, so shall it be
done unto you : as ye give, so shall it be given unto
you : as ye judge, so shall ye be judged : as ye show
kindness, so shall kindness be showed to you. With
what measure ye mete, with the same shall it be mea-
sured to you." « By this command, and by these rulesr,
let us establish ourselves, that so we may always walk
obediently to his holy words, being humble-minded.

. ' Fanciful as the illustration here given may seem, it was a, favorite
notion of many of the early Christian writers. Justin Martyr, in
his Dialogue, with Trypho, p. 338, says, " The sign of the scarlet
thread, which the spies, sent from Joshua the son of Nun, gave to
Rahab the harlot in Jericho, commanding her to hang it to the window
by which she let them down that they might escape their enemies, waft
in like manner a sign of the blood of Christ, by which those of all
nations, who were once harlots and sinners, are saved, receiving for-
giveness of sins, and sinning no more." Irenjeus, Hceres. iv. 37,
makes the same use of the, history. "So also Rahab the harlot,
although she condemned herself as a gentile and guilty of all kinds of
tin, did yet receive the three spies, who were searching the whole
land, and hid them in her house, that is to say, the Father, and Son
and Holy Ghost. And when all the city in which she dwelt bad fallen
in ruins, at the sound of the seven trumpets, Rahab the harlot was at
the last saved, with all her house, by faith in the s^n of the scarlet
thread ; as the Lord also said to the Pharisees, who received not faii
coming, and set at nought the. crimson sign, which was the passover,
the redemption and deliverance of the people out of Egypt, saying, the
publicans and hariots go into the kingdom of heaven before you."

CoTELERins [Patr. Apostol, annot. in loo. Clement.] refers to many
other passages of the same kind.

t Jer. ix. 23. 1 Cor. i. 31.

» Luke TL 36-38. Matt, vil 1, 9-12.

( 14, 15.] TO THE CORINTHIANS. 9

For thus saith the holy word, " Upon whom shall I
look, but upon him that is meek and quiet, and trem-
bleth at my words.'* »

14. It is therefore just and holy, men and brethren,
that we should become obedient unto God, rather than
follow those who through pride and sedition have made
themselves the leaders of a detectable emulation. For
we shall undergo no ordinary harm, but exceedingly
great danger, if we shall rashly give ourselves up to the
wills of men, who are urgent in promoting strife and
contention, to turn us aside from that which is good. Let
IIS be kind to one another according to the compassion
and sweetness of him that made us. For it is written,
*'The merciful shall inherit the earth; and they that
are without evil shall be left upon ii.r But the trans-
gressors shall perish from off (the face of) it.'/ And
again he saith, ** I have seen the wicked in great power,
and spreading himself like the cedars of Libanus. And
I passed by, and lo, he was not : and I sought his place,
but it could not be found. Keep innocency, and do the
thing that is right ; for there shall be a remnant to the
peaceable man." *

15. Let lis therefore hold fast to those who follow
peace with godliness, and not to such as with hypocrisy
pretend to desire it. For he saith in a certain place,
"This people honoreth 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
he saith, " They loved him with their mouth, and with
their tongue they lied unto him. For their heart was
not right with him, neither were they faithful in his
covenant." "^ " Let all deceitful lips become dumb, and
the tongue that speaketh -proud things. Who have said,
with our tongue will wc -prevail ; our lips are our own :
who is Lord over us? For the oppression of the poor,
for the sighing of the needy, now. will I arise, saith the
Lord : I will set him in safety: I will deal confidently
with him." «*

* Isa. Ixvi. 2.
•Pfcxxxvii.3&-37.
b P8. Izii. 4.
«Pi.ziL4; zxxi. la

y Ps. xzxvii. 9 Prov. ii. 21.

* Isa. zziz. 13.

• P». IxxviiL 36i 37.

10 THB BPI8TLB OF CLEHEKT [^10.

16. Fo^ Christ is theirs who are ^oi^le, not thein
who exalt themselves over his flp^k. The sceptre of
the Majesty of God, our Lord Jesus dHfiisT, came not
in the pomp of pride and arrogance, although he was
able (to have done so);' but with humility, as the
Holy Ghost had spoken concerning him.' For thus
he saith:* "Lord who hath believed our report? and
to whom is the arm of the Lord revealed? We have
declared before him as (if he were) a child : as a root in a
thirsty ground. For there is no form in him, nor glory.
Yea we saw him, and he had no form nor comeliness :
but his form was without honor, marred more than the
sons of men. He is a man in stripes and sorrow, and
acquainted with the endurance of infirmity. For his
face was turned away ; he was despised, and esteemed
not. He beareth our sins, and is put to grief for us ;
and we did esteem him to be in sorro;^, and in stripes*
and in affliction. But he was woupded for our trans-
gressions ; and bruised fori o»r -intquities. The chas-
tisement of our peace was upon him ; with his stripes
we are healed. All we, like sheep, have gone astray :
man hath gone astray in his way ; and the Lord hath
given him up for our sins; and he opened not his
mouth through his suffering. He was led as a sheep to
the slaughter, and like a lamb dumb before his shearer,
so opened he not his mouth. In his humiliation his
judgment was taken away : and who shall declare hig
generation ; for his life is taken from the earth. For the
transgressions of my people he cometh to death. And
I will give the wicked for his tomb, and the rich for his
death. Because he did no iniquity, neither was guile
found in his. mouth. And the Lord is pleased to purify
him with stripes. If ye make an ofiering for sin, your
soul shall see a long-lived seed. And the Lord is pleased
to lighten the travail of his soul, to show him light, to
form him in understanding, to justify the just one who
ministereth well to many : and he himself shall bear
their sins. For this cause he shall inherit many : and

* Jeromr, who translated this Epistle into Latin, appears to have
read xa/ircp wdvra SvvdfttPeSf 'althoufirh he was able to uo all things.*
HiEROK. ad ha. e. Hi. Opera, Tom. III. p. 382.

( See note (B) at the end of the Epistle.

' Isa. liii. according to the Septoagint.

( ITy 18.] TO TH£ CORINTHIANS. 11

shall divide the spoil of the strong ; hecause his soul
\7as given up' tc^ death, and he was numhered with
the transgressors : and he bare the sins of many, and
was given over'fbr their sins." And again he himself
saith ; '' But I am a worm and no man, a reproach of
men, and despised of the people. All they that see me
laugh me to scorn : they shoot out their lips, they shake
their head, (saying,) He trusted in the Lord, let him
deliver him, let him sare him, seeing he- delighteth in
him.'"* Ye see, beloved, what the pattern is which
hath been given unto us. For if the Lord was so
hnmble-minded, what should we do, who are brought
by him under the yoke of his grace ?

17. Let us be followers of those also, who went
about in' goat-skins and sheep-skins, ^ preaching the
coming of Christ. Such were Elijah and Elisha, and
Ezekiel the prophets, and moreover those who have
rleceired the like testimony. Abraham w^s honored
with a good report, and was called the friend of God :^
and he, steadfastly beholding the glory of God, saith
with all humility, I am dust and ashes.^ Again,, of Job
it is thus written, " Job was just, and blameless, true,
one that served God, and eschewed all evil."« Yet
he, accusing himse]f, saith, *'No man is free from
pollution, n.o, not though he should live but one day."°
Moses was called faithful in all God's house,** and by
his conduct the Lord punished Israel by stripes and
plagues. And even this man so greatly honored, spake
not greatly of himself, but when the oracle of God was
delivered to him out of the bush, he said, " Who am I
that thou dost send me ? I am of a slender voice and of
a slow tongue." p And again he saith : " I am as the
smoke of the pot." *»

18. Again, what shall we say of David who hath

h Ps. xxii. 6. i Heb. xi. 37.

k 2 Chron. xx. 7. Isa. xli. 8. Ja. ii. 23.

« Gen. xviii. 27. ■■ Job i. 1.

•Job xiv. 4. Septuagint. Thus Cyprian, Test, ad Quirinum,
1. lit c. 54. ** Apud Job; Q^uis enim mundus a sordibus^ Nee Unas,
etiamsi unius diei sit vita ejus in terra." — Jerome, on Isai. liii. and
on Ps. Ii. quotes the passage in the same manner.

* Num. xii. 7. Heb. iii. 2. » Exod. iii. 11 ; iv. 10.

^ These words are not found in the Pentateuch. See Ps. cxix. 83.
Hoa.ziiL 3.

12 TBB EPISTLE OF CLEHBMT [^19-

obtained so good a report ? to whom Goo said, *' I have
found a man afler mine own heart, David the son of
Jesse: with my holy oil have I anointed him."*^ But
yet he himself saith unto God ; ** Have\ mercy upon
me, O God, according to thy great kindness, and ac-
cording unto the multitude of thy tender mercies, Jblot
out my transgression. Wash me thoroughly 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 this
evil in thy sight, that thou mightest be justified when
thou speakest, and overcome when thou judgest. For,
behold, I was shapen in wickedness, and in sin did my
mother conceive me. For behold thou lovedst truth ;
the secret and hidden things of wisdom hast thou re*
vealed unto me. Thou shalt purge me with hyssop,
and I shall be clean : thou shalt wash me, and I shall
be whiter than snow. Thou shah make me to hear joy
and gladness ; the bones which have been broken shall
rejoice. Turn thy face from my sins, and blot out all
mine iniquities. Create in me a clean heart, O God,
and renew a right spirit within me. Cast me not away
from thy presence, and take not thy Holy Spirit from
me. Restore unto me the joy of thy salvation, and
establish me with the guidance of thy Spirit. I will
teach sinners thy ways, and the ungodly shall be con-
verted unto thee. Deliver me from blood, O God, thou
God of my salvation. My tongue shall rejoice in thy
righteousness. O Lord, open thou my lips, and my
mouth shall show forth thy praise. For if thou hadst
desired sacrifice, I would have given it ; thou delightest
not in. burnt offerings. The sacrifices of God are a
broken spirit : a broken and contrite heart God will not
despise." ■

19. Thus the humility and godly fear of such great
and excellent men, whose praise is in the Scriptures,
hath, by means of their obedience, improved not only
us, but generations before us, even as many as have
received his holy oracles in fear and truth. Having
therefore so many, and great, and glorious examples

' Pa. Ixzxiz. 90. Compare Acts. xliL 2S2. 1 Sam. xiil 14.
•P«.1l

$^20.1 TO THE C0RIlfTHIAN8« 13

transmitted to us, ]et us turn again to that mark of peace
which from the beginning was set before us : let us
look steadfastly up to the Father and Creator of the
universe, and hold fast by his glorious and exceeding
gifts, and benefits of peace* Let us see him with our
understanding, and look with the eyes of our soul to
his long-suffering will : calling to mind how gentle and
slow to anger he is toward his whole creation.

20. The heavens, peaceably revolving by his ap-
pointment, are subject unto him. Day and night per-
form the course appointed by him, in no wise inter-
rupting one another. By his ordinance, the sun and
moon, and all the companies of stars, roll on, in
harmony, without any deviation, within the bounds
allotted to them. In obedience to his will, the pregnant
earth yields her fruit plentifully in due season to man
and beast, and to all creatures that are therein;
not hesitating nor changing any thing which was de-
creed by him. The unsearchable secrets of the abyss,
and the untold judgments of the lower world, are
restrained by the same commands. The hollow depth
of the vast sea, gathered together into its several col-
lections by his word, passes not its allotted bounds ;
but as he commanded, so doth it. For he said,
«« Hitherto shalt thou come, and thy waves shall be
broken within thee."* The ocean impassable to man-
kind, and the worlds which are beyond it, are governed
by the same commands of their master. Spring and
summer, and autumn and winter, give place peaceably
to one another. The winds, in their stations, perform
their service without interruption, each in his ap-
pointed season. The ever-flowing fountains, minister*
ing both to pleasure and to health, without ceasing put
forth their breasts to support the life of man. Nay, the
smallest of living creatures maintain their intercourse in
concord and peace. All these hath the great Creator
and Lord of all things ordained to be in peace and
concord ; for he is good to all ; but above measure to
us, who flee to his mercy, through our Lord Jesus
Christ, to whom be glory and majesty, for ever anil
ever; Amen.

• Job ]|zxnii. 11.
Vol. IV.— 2

14 TBB EPISTLE OT CLEMENT [^^,S3^

21. Take heed, beloved, that his many blessings be
not turned into condemnation to us all. (For thus it
vill surely be) unless we walk worthy of him, and with
one consent do that which is good and well-pleasing in
his sight. For he saith in a certain place, " The Spirit
of the Lord is a candii^, seiarching out the inward parts
of the belly." "^ Let ut i^jnsider how near he is, and
that none of our though^ br reasonings which we frame
within ourselves are Ibtd fVom him. It is therefore just
that we should not desert our ranks, (by declining)
from his will. Let us choose to offend men, who are
foolish and inconsiderate, lifted up, and glorying in the
pride of their reasoning, rather than God. Let us
reverence our Lord Jesus Christ, whose blood was
given for us. Let us honor those who are set over us ;
let us respect our elders, let us instruct our young men
in the discipline and fear of the Lord. Our .wives let
us direct to that which is good. Let them show forth
the lovely habit of purity (in all their conversation)
with a sincere affection of meekness. Let them make
manifest the government of their tongues by their
silence. Let their charity be without partiality,* ex-
ercised equally to all who religiously fear God. Let
our children partake of the instruction of Christ ; let
them learn of how great avail humility is before God,
what power a pure charity hath with him, how excellent
and great his fear is, saving such as live in it with
holiness and a pure conscience. For he is a searcher of
the thoughts and counsels (of the heart) : whose breath
is in us, and when he pleases, he takes it away.

23. All these things the ifaith which is in Christ
confirms. For he himself, by the Holt Ghost thus
speaks to us t^ " Come, ye children, hearken unto me ;
I will teach you the fear of the Lord. What man is
he thiat desireth life, and loveth to see good days?
Keep thy tongue from evil, and thy lips from speaking
guile. Depart from evil, and do good ; seek peace, and
ensue it. The eyes of the Lord are upon the righteous ;
and his ears are open unto their prayer. But the face
of the Lord is against them that do evil, to cut off the
remembrance of them from the earth. The righteous

«SeePiov.zx.S7. '1 Tim. v. SI. ^ Pi. xzziv. 11-17.

^83,84*] TO THE CORINTHIAIIB. M

cried, and the Lord heard, him ; and delivered him otit of
all his troubles." ''Many are the plagues of the wicked :
but they that trust in the Lord, mercy shall compass
them about." ■ * . *

23. Our all-merciful and beneficent Father hath
bowels of compassion toward them that fear him ; and
kindly and lovingly bestows his graces upon 'such as
come to him with a simple iniod. Wherefore let us not
be double-minded, neither let us jfiave any doubt in our
hearts, of his excellent and glortous gifts. Let that be
far from us which is written, '* Miserable are the double-
minded, and those who are doubtful in their hearts ;^
who say. These things have we heard, even from our
fathers ; and lo, we are grown old, and nothing of them
hath happened unto us. O fools ! Compare yourselves
unto a tree : take the vine, (as an example to you.)
First it sheds its leaves; then comes forth the bud,
then the leaf, then the flower; after that the unripe
grape, and then the perfect fruit." Ye see how, in a
Bttle time, the fruit of a tree comes to maturity. Of a
truth, yet a little while, and his will shall suddenly be
accomplished: the Scripture also bearing witness, ''That
He shall quickly come, and shall not tarry : and that
the Lord shall suddenly come to his temple, even the
Holy One, whom ye look for." ^

• 24. Let 'US consider, beloved, how the Lord doth
continually show us, that there shall be a future resur-
rection, of which lie hath made our Lord Jesus Christ
the first fruits, raising him from the dead. Let us con-
template, beloved, the resurrection which is continually
taking place. Day and night declare to us a resur-
7ection.« The night lies down, the day arises : again,
the day departs, and the night comes on. Let us
behold the fruits (of the earth). Every one sees how
the seed is sown. The sower goes forth, and casts it
upon the earth, and the seed which, when it was sown»
fell upon the earth dry and naked, in time is dissolved ;
and from this dissolution the mighty power of the
providence of the Lord raises it, and out of one seed
many arise and bring forth fruit

• Pb. ZTxii. 10. Wamesi.S. bHab.il. 3. Mai. ill L

« See TsBTUi^iiiAN, 4|>of<^, cbap. 48.

16 THE EPISTLE OF CLEMENT [^26,26.

525. Let us consider that wonderful si^n, which occurs
in the regions of the East, in Arabia. There is a certain
bird, called a PhoBnix.** It is the only individual of its
kind, and lives five hundred years. When the time of
its dissolution draws near, that it must die, it niakef^
itself a nest of frankincense, and myrrh, and other
spices, into which, when its time is fulfilled, it enters,
and dies. But as the body decays, a certain kind of
worm is produced, which nourished by the juices of the
dead bird, puts forth feathers. And when it is at length -
grown to a perfect state, it takes up the nest in which
the bones of its parent lie, and carries it from Arabia
into Egypt, to the city called Heliopolis ; and, in open =
day, flying in the sight of all men, places them upon the
altar of the sun, and, having done this, hastens back to
his abode. The priests, then, search the records of the /
iime, and find that it hatli come at the completion of the ]
five hundredth year.

26. Shall we then think it to be any very great and
strange thing, for the Maker of all things to raise up
those that religiously serve him in the assurance of a
good faith, when even by a bird he shows us the great*
ness of his (power to fulfil his) promise. For he saitk
in a certain place, ^* Thou shalt raise me up, and I shall
confess unto thee." And again, '^ I laid me down and
slept, and awaked, because thou art with me."* And

d Tho .application^ which Clrment here makes of the supposed
history of the Phoenix, has given rise to more discussion than the
question desor\'es. He was not hkcly to he bcttiT informed upon a
tact of natural history, fhan his contempomries, Tacitos and Flint:
(Tacitds, Amwl. vi. 28. Plinius, Hi»i. xNa/. x. 2.) Historians, from
Hbrodotus, (ii. 73,) downward, have related particulars of this ima-
ginary bird, with circumstances more or loss fanciful : and Clement
might, without impropriety, employ^ an illustration founded upon an
alleged fact, which was generally credited in the age in which he lived:
bis object l)eing, not to prove the fact of the rrsurrection, but to show
that it is possible. Teriplli 4N, Ambrose, {Dtjide Resurrect, c. 8^)
and many other Christian writers allude to ine phoenix iu the 8<ime
manner. See Junius* note on Clem. Rom. It does not apfM^ar thai
Clement applied to the phognix what is said of the palm-tree^
Pa. xcii. 12. Job xxix. 18 ;— as Tertullian {De Resurrect, Camia^
c 13,) and others did, Uung misled by the circumstance that, in the
Greek translation, the same word, ^o/y{(| expressed both. Compara
Tertullian, Apol. c. 48. De Resurrect. CarnU^ c. 12. THEOPHiLua
ad AMtolycum. Ub, i, p. 77, D. 8^ PfiAasoN on tkc CretfL Art. XL
p. 37a

• P* iii. 5w

4^7,98,29.] TO THE CORINTHIAlTfi. 17

again Job saith, ''Thou shalt raise tip this my flesh*
which hath suffered all these things."' ■

27. Having therefore this hope, let us hold fast to
him who is faithful in his promises, and righteous in
his judgments. He who hath commanded us not to lie,
much more will he not himself lie. For nothing is
impossible with God,' but to lie."* Let his faith there-
fore be stirred up again in us, and let us consider that
all things are near unto him. By the word of his power
he made all things; and by his word he is able to
destroy them, who shall say unto him, What hast
thou done? or who shall resist the power of his might?*
He hath done all things when he pleased, and as he
pleased ; and nothing shall pass away of all that hath
been determined by him. All things are open before
him, and nothing is hid from his counsel. '* The
heavens declare the glory of God, and the firmament
showeth his handy work. Day unjto day uttereth
speech, and night unto night showeth knowledge.
There is no speech nor language where their voices are
not heard." k

28. Since, then, all things are seen and heard (by
God), let us fear him, and lay a^ide the wicked works
which proceed from impure desires, that through his
mercy we may be delivered from the condemnation
which is to come. For whither can any of us escape
from his mighty hand ? Or what world shall receive
any of those who flee from him ? For thus saith the
Scripture in a certain place : " Whither shall I flee, or
where shall I hide myself from thy presence ? If I go
up to heaven, thou art there ; if I go to the uttermost
parts of the earth, there is thy right hand. If I shall
make my bed in the deep, there is thy spirit." ^ Whither
then shall any one go, or whither shall he flee from Him
who comprehends all things in himself.

29. Let us therefore come to Iiim with holiness of
mind, lifting up pure and undefiled hands unto him :*
loving our gracious and merciful Father, who hath made
us partakers of his election. For thus it is written,*

i Job xix. 26. * Mark z. 27. i" Heb. vL la

iWi8d.xu.l3. k P». xix. 1, a; 3. > Fi. czzxix. 7.

PlTioLiLS. "Dent. xxxii.8;9. Sepliiagint.

18 THB BPISTLB OF CLBMEHT [(30«3I«.

*' When the most High divided the nations, when he
separated the sons of Adam, he set the bounds of the
l^ations according to the number of his angels. ^ His
people Jacob became the portion of the Lord, and
Israel the lot of his inheritance." And in another place
he saith,» ''Behold the Lord taketh unto himself »
nation from the midst of the nations, as a man taketh
the first-fruits of his flour ; and the most HolyP shall
come QUt of that nation."

30. Wherefore we being a part of the Holy One, let
us do all things which pertain unto holiness, fleeing all
evil-speaking against one another, all filthy and impure
embraces, together with all drunkenness, youthful 1 us ts,
abominable concupiscence, detestable adultery, and
execrable pride. " For God," saith he, " resisteth the
proud, but giveth grace unto the humble." *> Let us
therefore cleave to those to whom God hath given his
grace. And let us be clothed with concord, humble-
minded^t temperate, free from all whispering and de*
traction^ justified by our actions not by our word&
For he saith,* **He that speaketh much, shall heat
much in an&wer* Doth he who is of fair speech
count himself righteous? Do4h he that is born of
woman and liveth but a few days think himself blessed {
Be not a man of many words." * Let our praise be of
God,, not of ourselves. For those that praise them*
selves GfoD hates. Let the testimony of our good
works he given by others, as it was given to the holy
men^ our fathers. Boldness, and arrogance, and con-
fidence belong to them who are accursed of God : bul
moderation, and humility and meekness to those who
are blessed by him. ^

3L Let us then lay hold on his blessing,, and con*
sider by what means we may attain unto it. Let us
revolve in our minds those things which have happened
from the beginning. ' Wherefore was our father Abra*
ham blessed ? Was it not that through faith he wrought
righteousness and truth ? Isaac, being fully persuaded
of that which he knew was to qoipe, cheerfully yielded

• Deat iy. 34. c Greek, < the holy of bolwt.'

« Junes It. 6. 1 Fet. t. a ^ Job zl ^ 3. SeptoaglnU

* Gieek, < Be sot much in wordlk'

i(8%33.] to TBS CORINTBIAHa. 19

himself up for a sacrifice.^ Jacob with humility de-
parted out of his own country, fleeing from his brother,
and went unto Laban, and served him : and so th6
sceptre of the twelve tribes of Israel was given unto
him.

32. Whoever will carefully consider each particular,
will understand the greatness of the gifts, which were
given through him. For from him came all the priests
and Levites, who ministered at the aftar of God. From
him came our Lord Jesus Christ, according to the
flesh." From him came the. kings and princes and
rulers in Judah. And the rest of his tribes were in no
small glory ; since God had promised^ ** Thy seed shall
be as the stars of heaven."* They were all, therefore,
glorified and magnified, not for their own sake or for
their works, or for the righteous deeds which they had
done, but through his will. And we also, being called
by his will in Christ Jesus, are not justified by our-
selves, neither by our own wisdom, or knowledge, or

Siety, or the works which we have done in holiness of
eart ; but by that faith by which Almighty God hath
justified all men from the beginning : to whom be glory
for ever and ever ; Amen.

33. What shall we do, then, brethren? Shall we
grow weary in well-doing, and lay aside charily? Gob
forbid that any 'SUch thing should be done by us. Rather
let us hasten with all earnestness and readiness of mind
to perfect every good work. For even the Creator and
Lord of all things himself rejoices in his own works.
For by his almighty power he established the heavens ;
and by his incomprehensible wisdom he adorned them.
He also divided the earth frbm the water which en-
compasses it, and fixed it as a firm tower, upon the
foundation of his own will. I'y his appointment also
he commanded all the living creatures, that are upon it,
to exist. He created the sea and' all the creatures that
are therein, and b}'' his power enclosed them within
their proper bounds. Above all, with his holy and

««■

*^ This assertion may appear to disagree wHh Gen. zxii. 7.^ TIm
fidth of Isaac in blessing " Jacob and Esau concerning things to
tome^" is commemorated, Heb. xi. 20. — Cbrvsostom, in bis 47tb
Homiiy on Genesiai notices the willing obedience of Isaac.

■ Ron. ix. 5. ' Gen. zv. 5; xxil. 17 s zxviii. 14^

20 THS SPISTLB 07 CLBMXNT [^34*85.

pure hands* he formed man, the most excellent of bis
creatares, and the greatest, as endowed with reason ;
the impress of his own image. For thus God saith :
*^ Let us make man after our image and likeness." ' So
God made man, male and female created he them.
Having thus furnished all these things, he pronounced
them good, and blesfed them, and said. Be fruitful and
multiply/ We see how all righteous men have been
adorned with good works. WJberefore even the Lord
himself, having adorned himself with his works, rejoiced.
Having therefore such an example, let us diligently
fulfil his will : and with all our strength work the work
of righteousness.

34. The good workman receives with confidence the
bread of his labor : the idle and negligent cannot look
his employer in the face. We must therefore be ready
and active in well-doing; for from him are all things.
And thus he foretells us : " Behold the Lord cometh,
and his rewaM is before his face, to render to every
man according to his work.*'* He warns us therefore
beforehand with all his heart to this end, that we should
not be slothful and negligent in well-doing.^ Let our
boasting and our confidence be in God. Let us submit
Ourselves to his will. Let us consider the whole
multitude of his angels, how ready they stand to min-
ister unto his will. For the Scripture saith, " Ten
thousand times ten thousand stood before him, and
thousands of thousands ministered unto him. And they
cried, saying, Holy, holy, holy, is the Lord of Sabaoth ;
all creation is full of his glory."" Wherefore let us
also, being conscientiously gathered together in concord
with one another, as with one mouth cry earnestly unto
him, that we may be partakers of his great and glorious
promises. For he saith ; " Eye hath not seen, nor ear
heard, neither have entered into the heart of man the
things which he hath prepared for them that wait for
him."*"

35. . How blessed and wonderful, beloved, are the
gifts of God ! Life in immortality ! brightness in righte-

r Gen. i. 26, 27. ■ Gen. i. 28.

• In. xl. 10 ; Ixii. 11. Rev. zziL 11.

bGal.vi.9. 3Thes.iiL13. •Dan.vHia fai.VL3.

<lCor.iL9. lMulxiT.4.

$36.] TO THE CORINTHIANS. • 21

ousness ! truth in full assurance ! faith in confidence !
temperance in holiness ! And all these hath Ctod sub-
jected to our understandings. What therefore shall
those things be which he hath prepared for them that
wait for him? The Creator and Father of the worlds,*
the most Holy, He (only) knows both the greatness and
beauty of them. Let us therefore strive with all earn-
estness, that we may be found in the number of those
that wait for him, that we may receive the gifts which
he hath promised. And how shall this be, beloved?
by fixing our minds through faith toward God, and
seeking the things which are pleasing ani3 acceptable
unto him : by acting conformably to his holy will ;' and
following the way of truth, casting away from us all
unrighteousness and iniquity, covetousness, strife, evil
manners, deceit, whispering, detraction ; all hatred of
God, pride and boasting, vain-glory and ambition.'' For
they that do these things are hateful to God ; and not
only they that do them, but also all such as have plea-
sure in them that do them.^ For the Scripture saith,^
*' But to the ungodly said God, Why dost thou preach
my laws, and takest my covenant in thy mouth ; whereas
thou hatest to be reformed, and hast cast ray words be-
hind thee. If thou sawest a thief, thou didst run with
him, and with the adulterers thou didst cast in thy lot.
Thy mouth abounded in wickedness, and thy tongue
contrived deceit. Thou satest, and spakest against thy
brother and hast slandered thine own mother's son.
These things hast thou done, and I held my tongue, and
thou though test wickedly that I should be like unto, thee.
But I will reprove thee, and set thyself before thee.
Consider, then, this, ye that forget God, lest he tear
thee in pieces, like a lion, and there be none to deliver
you. The sacrifice of praise, that shall honor me ; and
there is the way, by which I will show to him the
salvation of God."

36. This is the way, beloved, in which we find the
means of our salvation, Jesus Christ, the high-priest
of all our offerings, the defender and helper of our
weakness. By him we look up to the highest heavensi

• rdy olifoMv. f 3 Gor. xii. 20. Rom. i. 29.

<RoiD.L38. kP».Ll&-23. Septoagint

•i

32 THB BPItTtX or CLBMBKT [$3T|88.

and behold, as in a glMi| his spotless and most ex-

ana Denoid, as in a giMi» nis spouess ana most ex-
cellent countenance. 3/ Mm are the eyes of our hearts
opened ; by him our feotish and darkened understand-
ing rejoices (to behold) his wonderful light. By him
would God have us to taste the knowledge of immor-
tality, "Who beinfllw brightness of his glory, is by
so much greater tqyau -tfie aiigels, as he hath by in-
heritance obtained a-^ore excellent name than they."*
For so it is written, "Who maketh his angel spiritSt
and his ministers a flamei of iSre." " " But to his Son,
thus saith the Lord, Thofk'art i0y Son, this day have I
begotten thjle. Ask of me, and I will give thee the
heathen for thine inheritance, and the utmost parts of
the earth for thy possession." ^ And again he saith unto
him, " Sit thou on my right hand, until I make thine
enemies thy footstool." ^ And who then are his ene-
mies ? the wicked, and such as oppose their own wills
to the will of God.

37. Let us, therefore, wage (our heavenly) warfare*
men and brethren, with all earnestness according to his
holy commands. Let us consider those who fight under
our (earthly) governors, how orderly, how readily, how
obediently they perform the commands which each
receives. All are not captains of the host, all are not
commanders of a thousand, nor of a hundred, nor of
fifty, nor the like. But each one, in his respective
rank, performs what is commanded him by the King,
and those who are in authority. They who are great
cannot subsist without those who are small ; nor the
small, without the great. There must be a mixture in
all things, and hence arises their use. Let us take our
body as an example." The head without the feet is
nothing : so neither the feet without the head : and the
smallest members of our body are necessary, and useful
to the whole body. But all conspire together, and are
subject to one common use, the preservation of the
whole body.

38. Let, therefore, our whole body be saved in
Christ Jesus; and let each one be subject to his
neighbor, <» according to the order in which he is placed

tHeb.i.3»3. kP0.ciT.4. Heb.L7. iPtt.iL7,8.

•Ps.cz.1. Heb.Ll3. »lCor.xn.l3. MPet.v.S. Bph. v.^L

1 89.] Ta THE CORINTHIANS. S3

by the gift of God. Let not . tbe strong man despise
the weak ; and let the weak reverence the strong. Let
the rich man distribute to the 'neeessities of the poor ;
and let the poor bless Goo, that he hath given him one
by whom his want may be suppi^ed^ Let the wise man
show forth his wisdom, not in vrorll,- but in good works.
Let him that is of humble n^iifl ffot bear witness to
himself, but leave it to another lIKtiear witness of him.
Let him, that is pure in the flesh, glory not therein,
knowing that it was anothar who gave him the gift oif
continence. Let us consider, therefore, brethren,
whereof we are made ; who, and what manner of beings,
we came into this world, as it were out of a sepulchre,
and darkness. He, who made us and formed us,
brought us into his own world. He prepared his
benefits for us, even before we were born. Having,
therefore, received all these blessings from him, we
ought in every thipg to give thanks unto him : to whom
be glory for Bver and ever ; Amen.

39. Foolish and unwise men, who have neither pru-
dence nor learning, may mdck and deride us, wishing to
set up themselves in their own conceits. But what can
mortal man do? or what strength is there in him that
is made of the dust? For it is written,p "There was
no shape before mine eyes ; only I heard a sound and
a voice. For what? shall man be pure before the
Lord ? shall he be blameless in his works, if He trusteth
not in his servants, and hath charged his angels with
folly ? Yea the heaven is not clean in his sight. How
much less they that dwell in houses of clay ; of which
also we ourselves were made. He smote them as a
moth ; and from morning even unto the evening they
endure not. Because they were not able to help them-
selves, they perished. He breathed upon them, and
sthey died ; because they had no wisdom. Call now, if
there be any that will answer thee : and if thou wilt
' look to any of the angels. For wrath killeth the foolish
man ; and envy slayeth him that is in error. I have
seen the foolish taking root, but lo their habitation was
presently consumed. Be their children far from safety ;

p Job iv. 16; xv. 15; iv. 19.

may they perish at f Ae gates of those who are less than
themselves ; and let there* be no man to deliver them.
For what was prepared for them, the righteous shall
eat! and they shall not be delivered from evil."

40. Seeing, then, that these things are manifest
unto ns, we ought to take heed, that, looking into the
depths of divine knowledge, we do all things in order,
whatsoever our Lord hath, commanded us to do. That
we perform our offerings* iml service to Gop, at their
appointed seasons ; for^eie be hath commanded to be
done not rashly and dllorof^ly, but at certain deter-
minate times and hours. ' "He hath himself ordained by
his supreme will both where and by what persons they
are to be performed, that all things being piously done
unto all well-pleasing, they may be acceptable unto his
will. They therefore who make their oblations at the
appointed seasons ate accepted and happy: for they
sin not, inasmuch as they obey the commandments of
the Lord. For to the chief-priest his peculiar offices
are given, and to the priests their own place is ap-
pointed, and to the Levites appertain their proper min-

^ In the early ages of the Church there was not only a pecuniary
collection made every Lord's day, for the benefit of the poor, in com-
pliance with the command of St. Paul, 1 Cor. xvi. 1, 2, but certain
cffeiHnga were placed upon the holy table, by the minister. This was
done, af\er the service of the Catechumens, and before the service of
the faithful began. Jqstin JVIartyr speaks of them in his I*Hr$t
Apology^ Sect. 16 and 87. Irenaus, Adv. Uteres, iv. 32, says, <' The
Lord gave his disciples command to offer unto God the first-fruits of
his creatures, not as if he needed them, but that they themselves might
be neither unfruitful nor ungrateful. He took that which by its created
nature was bread, and gave thanks, saying. This is my body. In like
manner also he declared that, which by its present created nature ie
the cup, to be his blood : and taught them to make a new ofiering
cf the New Testament."

Hence the term oblation, vpoa^opi^ is fVequently used for the cele-
bration of the Eucharist itself; and sometimes for the o&rings thus
made. Every one made these offerings, according to his ability, ^s the
fint-fruits of his increase. They were applied to the general uses of
the Church, to the sup{)ort of the ministry and of the poor. The
common entertainment, or feast of love, in which the rich and the
poor met together at the same table, either before, 6r soon after the
celebration of the Holy Sacrament, was probably furnished from this
source.

In reference to these offerings^ bishops are described, in this Epistki
c» 44, as those who ** offer the gifts."

(41,4s.] TO THip coEl|(;vaiANf. 25

is^tries. And the layman' ircoftiliwd within the bounds
of what is commanded to layipen.

41. Le^ every one of you, brethren} bless God, in his
proper station, with a good conscience, and with all
grarity, not exceeding the rule of his service that is
appointed to him. The daily sacrifices are not offered
every where, nor the peace-ofierii»gs, nor the sacrifices
appointed for sins and trapsgressions, but only in Je-
rusalem* And even therai^fliey are not ofifered in every
place, but only at the^,tli|r li^fore the temple: that
which is offered being ii|pij|'ilil^^ examined* by the
high-priest, and the other *i|iifis1sters before mentioned.
They, then, who do any thing which is not agreeable to
his will, are punished with death. Consider, brethren,
that the greater the knowledge is, which hath been
vouchsafed to us, the greater is the danger to which we
are exposed.

42. The apostles have preached to us irom our Lord
Jesus Christ : Jesus Christ from God^ Christ there*
fore was sent by i God ; and the apostles by Christ.
Thus both were orderly sent according to the will of
God. For having received their command, and being
thoroughly assured by the resurrection of our Lord Jesus
Christ, *■ and convinced by the word of God, with the
fulness of the Holy Spirit, they went forth, proclaim-
ing, that the kingdom of God was at hand. And thus
preaching through countries and. cities, they appointed

' h \ahAs iv^fMiroS'

There are no inktancea, among the few remains of the writings of
the Hellenistic Jews, in which the priests and Levites are caHed
cX9f«c and icXiiptKoC, as distinguished from the rest of the people, Xaixoi.
The word Xai<cd( is used, however, in Hellenistic Greek, to inuicate that
which is not consecrated ; as 1 Sam. zxi. 4, fyroi XaFico^ implies "common
bread,^' iti contradistinction to '* hallowed bread," in Aquila, Symma-
chus, and Theodotion. And in Ezek. xlviii. 15, Symmachus and
Theodotion have Xaixdv where Aqnila has &i^\ov, Le Clerc men-
tions these and several otheif instances, in which this word, and. even
Xocxtftt, are used in a corresponding sense.

Clement here uses the word \(ui^i in a manner which shows that
the distinction between the clergy and th&IiEUty was fiimiliar to Mm. i

* Mv/ioamir^^/v. This word was used to signify peculiarly the strict
exammation to which victims were subjected, both under the Jewish
law and by the customs of the Gentiles. See Poltcarp's EpUile,
Sect 4.

• 1 Thes. i. 5.

Vol. IY.

26 THS EP18TLS OF CLEMENT [^ ^«

the first fruits (of their conversions) to be bishops and
ministers over such af ahould afterward believe, having
first proved them by the Spirit* Nor was this any new
thing : seeing that long before it was written concern-
ing bishops and deacons. For thus saith the Scripture
in a certain place, ^* I will appoint theii; overseers* in
righteousness, and their ministers < in faith." ^

43. And what wonder, if they to whom such a
work was committed by God in Christ, established
such an order of men, as hath been mentioned, since
even Moses, that happy and faithful servant inr all his
house,' set down in the hply Scriptures all things that
were commanded him. Whom also all the other
prophets followed, bearing witness with one consent
to what was written by him in the law. For when
a strife arose concerning the priesthood, and the
tribes contended which of them should be adorned
with that glorious name, he commanded their twelve
captains to bring him rods, inscribed efeich according
to the name of its tribe. And he took and bound
them, and sealed them with the seals of the twelve
princes of the tribes, and laid them up in the taber-
nacle of witness, upon the table of God. And when
he had shut (the door of) the tabernacle, he sealed
up the keys of it, in like manner as he had sealed the
rods : and said unto them. Men and brethren ; which-
soever tribe shall have its rod blossom, that tribe hath
God chosen, to be priests and m]nister|ubefore him.
And when the morning was come, he cflied together
all Israel, six hundred thousand men, and he 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 also to have brought forth fruit.* What think ye,
beloved? Did not Moses know beforehand, that thus it
would be? Yes, verily. But that there might be no
division nor tumult in Israel, he did in this manner,
that the name of the true and only God might be glori-
fied : to him be honor for ever and ever ; Amen.

7 See Ua. Ix. 17. -Heb.iii.2. Num. zU. 7.

• Num. xvii.

^44.] TO THE CORINTHIAKa. 27

44. So likewise our apo8lle9 kpew by our Lord Jesus
Christ, that contentions shotiI^«rise on Account of the
ministry. And therefore, having a perfect foreknow-
ledge of this, they appointed persons as we have before
said, and then gave a direction ^ in what manner, when
they should die^ other chosen and approved men should
succeed in their ministry. Wherefore, we cannot think
that those may justly be thrown out of their ministry, who
were appointed by them, or afterward chosen by other
eminent men, with the consent of the whole Church,*
and who have with all lowliness and innocency ministered
to the flock of Christ in peace, and without self-inter-
est, and have been for a long time commended by all.
For it would be no small sin in us, should we cast ofi
those from the ministry, who holily and without blame

k lirtvofi^. Junius conceives this word to imply a description of the
duties attached to each office; Salmasius renders it, *' a precept;"
Archbishop Usher, "a prescribed order;*' Marca, "a form;" Ham-
mond gives it the sense of " a catalogue, or a series and order of suc-
cession." Lb Clerc imagines the meaning of Clement to be, that the
apostles not only jippointed the first bishops, but selected, from tu«
whole body of the Church, those who should succeed them.

* A clear intimation is here given of the different parts which the
clergy and people took in the ordination of a bishop. Tne first appoint-
ment rested with the apostles and bishops, but the consent of the
people was necessary. Ctprian, Epist. Izviii. plainly shows that this
was the case. " In compliance with divine tradition and apostolical
usage, the custom must diligently be observed and maintained, which
18 established among us and in almost all other provinces ; that, for
the due celebration of ordinations, the bishops of all the adjoining
provinces are to repair to the people, over whom a bishop is to be
ordained ; and then a bishop shall be chosen, in the presence of the
people, who have had the fullest knowledge of the life of each one, and
been thoroughly acquainted with their manners and whole conversa-
tion." In his Ivth Epistle he sajis also^ "(Cornelius) was ordained
bishop by many of our colleagues who were there present in Rome :
he was ordained bishop by the judgment of God and of Christ, by
the testimony of almost ajl the clergy, with the assent of the people
who were there present, and by the assembly of ancient priests and
holy men." >

X Origen, in his 6th Homily upon Leviticus^ says, " That the presence
of the people is necessary in the ordination of a bishop, that all may
know and be well assured, that he who is chosen to that office is dis-
tinguished among all the people for his pre-eminence in learning, and
faohness, and a virtuous life : and this is done in the presence of the
people, that there may be no room for mistake or objection."

Bishop Fell, who ^ves two of these references, shows, in his note,
how oxactly this primitive usage agrees with the custom of the Church
ofEn^^land.

88 THK SPI8TLK OV OLSMEHT [§ 46, 46.

fulfil the duties <i of it. Blessed are those priests, who
having finished their -course before these times, have
obtained a fruitful and perfect dissolution. For they
have no fear lest any one should remove them from the
place appointed for them. But we see how you have
-put out some, who conducted themselves well, from
the ministry which by their innocence they had adorned.

45. Ye are contentious, brethren, and zealous for
things which pertain not unto salvation. Look into the
holy Scriptures, which are the true, words of the Holy
GHosf . Ye know that nothing unjust or counterfeit is
written in them. There you shall not find that righteous
men were ever cast off by those who were holy them*
selves. The just were persecuted ; but it was by the
unjust: they were cast into prison ; but it was by the
unholy : they were stoned \ but it was by transgressors :
they were slain ; but it was by the wicked, and hy such
as had taken up unjust envy against them. All these
sufferings they endured gloriously. For what shall we
say, brethren ? Wa? it by those who feared God that
Daniel was cast into the den of lions? Was it by men»
who worshipped the most High with excellent and
glorious worship, that Ananias, Asanas, and Misael*
were shut up in the fiery furnace ? God forbid. What
manner of men, therefore, were they who did these
things ? they were men abominable, full of all wicked-^
ness : men so incensed as to afflict those who served
God with a boly and unblameable purpose of mind r
knowing not tha;t the most High is the protector and
defender of all those who with a pure conscience serve
his holy name : to whom be glory for ever and ever ;
Amen. And they who in the fulness of faith have
endured, are become inheritors of glory and honor ; and
are exalted and lifted up by God in their mjdmorial for
ever and, ever ; Amen.

46. It is, therefore, brethren our duty to cleave to
such examples as these. For it. is written *' Hold fast
to such as. are holy ; for they that do so shall be sane*

<* rpoctviyKovras rd i&pOf offering the gifts. See note on Sect. 40.
The Eucharist itself was also styled " munus consecratum/' " munera
saocta," ^< 4 jKvomc^ 2ufM^op(««" and b^ tlie £tbiof>ian8, cxpressljr, ^Cof-
ban/ that is to say» a gift ; Mark ^ii. 11.

i 47.1 TO TBS CORINTBIANf. 219

Ufied." * And again in another place he saith, '^ With
the pure thon shalt be pure, and with the elect thou
shalt be elect, but with the perverse man thou shalt be
perverse." ' Let us therefore cleave to the innocent
and righteous ; for such are the elect of God. Where-
fore are there strifes, and anger, and divisions, and
schisms, and wars among us ? Have we not all one God,
and one Christ ? <^ Is not one Spirit of grace poured
upon us all? Have We not one calling in Christ?
Wherefore, then, do we rend and tear in pieces the'
members of Christ : and raise seditions against our
own body t And are come to such a height of madness,
as to forget that " we are members one of another." ^
Remember the words of pur Lord Jesus. For he said ; *
•* Wo to that man (by whom offences come) : it were
better for him that. he had never been born, than that he
should have offended one of mine elect. It were bet-
ter for him, that a millstone should be hanged about his
neck, and he should be cast into the sea, than that he
should offend one of my little ones." Your schism hath
perverted many, hath discouraged many : it hath thrown
many into doubt, and all of us into grief. And yet your
sedition continues to prevail.

47. Take into your hands the epistle of the blessed
Paul the apostle. What did he first write to you at the
beginning of the Gospel**^ Verily he did by the Spirit
admonish you concerning himself, and Cephas, and

• See Wisd. y'l. 25. 1 Cor. vfi. 14. ' Ps. xviii. 26.

> Eph. iv. 4. 1 Cor. xii. >> Rom. xii. 5.

i Matt. xxvi. 24. Mark ix. 42. Luke xvii. 2. Matt', xviii. 6.

k The phrase, "in the 1;)eginning of the Gospel," which is used by
St. Paul, Phil. iv. 15, denotes either the period when the Grospei was
first preached, or the time when it was first made known to any par-
ticular Church. The Corinthian Church is here, thenj called ancient,
as having been founded in the first ages of the Christian religion.
The Churches which were first established, were always held in the
highest honor. Thus, Iren^us, Adv. Hcsres, iii. 3, eulogizes the
Church of Rome, as " the greatest and most ancient and well known
Church, founded and established by the two most glorious apostles,
Peter und Paul." Tertullian, de Virginilms Velandis^ c. 2, describes
the apostolic Churches, as ^pse " which were avowedly founded by
th(B apostles, which ascribed their origin to one of the apostles : which
were taught by them ; and to which any Epistles of the apostles were
addressed." See Tertullian, Prteacrip, H<eret. 32. Adv. Maxcion.
iv. 5. — Cotelerius.

3»

39 THE XPUTtS OF CJUKXIHT [§ ^ 49.

Apollos,^ because that even then ye had formed parties,
and divisions among yourselves. Nevertheless your
partiaUty then led you into less sin. For yoa were
favorably inclined toward apostles, men of eminent
Teputation in the Church ; and toward another who
had been approved of by them. But consider, who they
are that have, now led yon astray, and lessened the
reputation of that brotherly love which was sq celebrated
among ypui It is shameful, beloved,v it is exceedingly
shameful, and unworthy of your Christian profession,
to hear, that the most firm and ancient Church of the
Corinthians, should by one or two persons be led into a
sedition against its priests. And this report is come,
not only untb us, but to those also whose minds are
unfavorably affected toward us. Insomuch that the
name of the Lord is blasphemed through your folly ;
and ye yourselves are brought into danger by it

48. Let us, therefore, with all haste take away this
cause of offence ; and let us fall down beforethe Lord,
and beseech him with tears, that he would be favorably
reconciled to us, and restore us again, to a grave and
holy course of brotherly love. For this is the gate of
righteousness, opening into everlasting life : as it is
Written, '* Open to me the gates of righteousness ; I
will go in unto thera and praise the Lord. This is the
gate of the Lord : the righteous shall enter into it.""
Although, therefore, many gates are opened, yet this
gate, which is in righteousness, the same is that gate in
Christ, into which blessed are all they that enter, and
direct 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 making an exact judgment of words ; let him
be pure in all his actions: still, he ought to be so much
the more humble-minded as he' seems to be superior to
others ; and to seek that which is profitable to all men,
and not his own advantage.

49. He that hath the love that is in Christ, let him
keep the commandments of Ch^rist. Who is able to
express the obligation of the lovci of God ? What man
is sufficiently worthy to declare the excellency of its

» 1 Cor. i. 12. - Ps. cxviu. 19, 90.

^80.] TO THE CORUrTBIANfl. 31

beauty! The heighi to which charity leads is inex-
pressible. Charity unites us to Gop : charity " cover*
eth the nraltitude of sins:"" ** charity endareth all
things ;*'® is long-suffering in all things. There is nothing
sordid in charity, nothing proud. Charity hath no
schism; charity is not seditious ; charity doth all things
in peace and concord. la charity were all the elect of
God made perfect; without charity nothing is well-
pleasing to God. In charity did the Lord take us to
himself: through the love which he bare toward us,
Christ our Lord gare his blood for us, by the will of
God : and his flesh for our flesh : and his soul for our ^
souls. P

50. Ye see, beloved, how great and wonderful charity
is : and its perfection cannot be expressed. Who is flt
It) be found in it, except those whom God shall vouch-
safe to make so? Let us therefore pray to him and
beseech him, that we may be worthy of it : that we may
live in charity, without, human partiality, unblameable.
All generations from Adam until this day have passed
afway : but they who have been made perfect in love,
according to the grace of Christ, have a place among
the righteous, and shall be made manifest in the judg-
ment of the kingdona of Christ. For it is written,
*' Enter into thy chamber for a little space, until mine
anger and indignation shall pass away.i And I will
remember the good day, and will raise you up out of
your graves." Happy, then, are we, beloved, if we
shall have performed the commandments of God in the
unity of love, that so, through love, our sins may be
• forgiven us. For so it is written ; '' Blessed are they
whose iniquities are forgiven, and whose sin is povered.
Blessed is the man to whom the Lord imputeth no sin,
and in whose mouth there is no guile."'' This blessing
is upon those who are chosen of God, through Jesvs

• 1 Pet. iv. 8. • 1 Cor. xiil 7.

V rj^ ^X^ hrep rSh }pyx<iiv (ifiQv. Irenjbus, Lib. v. 1, ases the saint
expression : " The Lord, therefore, having redeemed us by his own
blood, and having giv^n bb soul for our souls, and his flesh for our
flesh, and having ()oured forth the Spirit of the Father, for the pur-
pose of uniting God and man."

« Isa. xxvi 20. » Ps. xxxii. 1.

32 THB SPI8TLJI or CLEMENT [$ 51, 52, 63.

Christ our Lord ; to whom be.glor^ for ever and ever ;
Amen.

51. Let U8, therefore, as many as have trans^essed
by any of the suggestions of the adversary, pray for
forgiveness : and let those, who have been the leaders
of the sedition and, dissension among you, look to the
common object of our hope. For as many as have
their conversation in fear and charity, would rather
they themselves should fall into trials than their neigh-
bors : and choose to-be condemned themselves, rather
than to violate that good and equitable concord which

.hath been transmitted to us. Fotdt is good for a man
to confess wherein he hath transgressed, rather than to
harden his heart, as the hearts of those were hardened,
who raised up sedition agaiinst Moses the servant of
God : whose punishment was manifest to all men ; fof
they went down alive into the grave ; death swallowed
them up.* Pharaoh and his host,^ and all the rulers of
Egypt, their chariots also and their horsemen, were
overwhelmed in the Red Sea and perished, for no other
reason than because they hardened their foolish hearts,
after so many signs had been done in the land of Egypt,
by Moses the servant of God.

52. Beloved, the Lord is in want of nothing : neither
requires he any thing of us, but that we should confess
our sins unto him. For so saith the holy Pavid : " I
will confess unto the Lord, and it shall please him
better 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 Highest. And call upon me in
the day of trouble, and 1 will deliver thee, and thou
shah glorify me."' " The sacrifice of God is a broken
spirit."^

53. Ye know, beloved, ye know full well the holy
Scriptures ; and have thoroughly searched into the
oracles of God. Call them, therefore, to your remem-
brance. For when Moses went up into the mount, and
tarried there forty days and forty nights, in fasting and
humiliation, God said unto him,' *' Arise, Moses,' get

• Num. xvi. ♦ Exod. xiv. • Ps. Ixix. 31. « Ps. 1. 14.
f Ps. li. 17. ' Exod. xxxiL Dent ix. 12.

^64.] TO THB CORINTHIANS. 33

thee down quickly from hence, for thy people have
committed wickedness : they whom thou hast hron^t
oat of the land of E^ypt have quickly turned aside from
the .way which I commanded them, and have made to
themselves molten images. And the Lord said unto
him, I haye spoken unto thee once and again, sa]^ng,
I have seen this people, and behold it is a stiff-necked
people. Let me therefore destroy them, and I wUl
blot out their name from under heaven, and I will
make of thee a nation mighty jand wonderful, and much
greater than they: But Mose? said, not so> Lorp :
forgive now this people their sin ; and if not, l>lot me
also out of the book of the living." O admirable cha*
rity ! 'O insuperable perfection ! The * servant speaks
boldly to his Lord ; he beseeches him either to forgive
the people, or that he himself may also be destroyed
with them.

54. Who, then, is there among you that is generous ?
who, that is compassionate? who, that is filled with
charity? let him say, if this sedition, and strife and
schism be upon my account,* I am ready to depart, to
go away whithersoever ye please; and to do whatso*

* Clemeiyt here professes* no more than be practised. It is highly
probable, as EpiPHANitJs asserts^ that he was appoioted, by St. Peter,
to be Bishop of Rome, but declined accepting the office as long as
Linus and Uletus (or Anencleths) lived. This seems the most prob-
able cause of the mfficulty (^ascertaining the succession of the first
bbhop6 of Rome

CHRYSOsroM, in his 11th Homily on, the Bpiatle to the Ephesiaw^
(Vol. iii. p. 824. Savile.) expresses his readiness to act up to this

frecept ; " If you entertain," he says, " soch suspicions respecting me,
am ready to resign my office, t^nd to retire whithersoever ye will,
only so that the unity of the Church may be preserved.'*

Greqory Nazianzen actually resigned the see of Constantinople,
rather than be the cause of disputes in the Church. See Cat£'s
Life [of Gregory.] Sect 6.

* (What does Clement prcfssa't The probability of his nractice of the resigna-
Uon ofabishopric;, is extremely slight-:«carceljr any ; as willbe apparent ifthevalut
of Epiphamiits' single testimony to an event so far removed from his own know*
ledge be duly estimated, and placed in counterpoise with the discrepant accounts
of earlier and more trustworthy writers.— But it is astonishing that this pattage
should have been thought to bear on the question, when the least attention to toe
context might suffice to convince the* reader that, Clement has not the slightest
vefeiance to himself in his recommendationa fbr others ; and that those recom*
mendations (being addressed distribuUvely to meihbers of a Church which could
have had but one bishop) were adapted to the circumstances of persons filling
inferior office in the Church, not to the different obligations and responsibilitiis ot
abiMhop.}

34 ' THS EPI8TLS 07 CLEMSNT [^^«

ever the multitude command me ; only let the flock of
Christ be in peace, with the -elders that are set over
it. He that shall do this, shall obtain to himself a very
great honor in the Lord : and every place will be ready
to receive him. *' For the earth is the Lord's, and the
fulness thereof.' >> These things they who have their
conversation toward God not to be repented of, both
have done, and will always be ready to do.

65. Nay, to produce examples even of the Gentiles :
many kings and rulers, in times of pestilence, being
warned by their oracles, have given themselves up to
death, that they might, by their own blood, deliver their
country. Many have forsaken their cities, that sedi-
tions might no longer continue. We know how many«
among ourselves have given themselves up into bonds
that thereby they might free others. Many have sold
themselves into bondage, and received the price, that
with it they might feed others. Nay, even women,
strengthened by the grace of God, have performed many
manly actions. The blessed Judith,d when her city was
besieged, desired the elders that they would suffer her
to go into the camp of their enemies. Thus she went
out, and exposed herself to danger for the love she
bare to her country, and her people that were besieged :
and the Lord delivered Holofernes into the hand of
a woman. Again, Esther,* being made perfect in the
faith, exposed herself to a danger equally great, that
she might deliver the twelve tribes of Israel, who were
in danger of being destroyed. For by fasting and
humbling herself she entreated the great maker of all

^ P8. xxiv. 1.

• St. Paul mentions " Priscilla and Aq^uila, my helpers in Christ
Jesus, who have for my life laid down their own necks." Rom. xvi.
3, 4, and Epapbroditus, who ''for the work of Christ was nigh unto
death not regarding his life." Phil. ii. 30. Baronius relates that
, St. Alban, the proto-martyr of Britain, gave himself up and was put
to death under Diocletian, a. d. 303, inste^cl of a fugitive who oad
taken refuge from persecution under his roof..

In the early ages of Christianity many, under the designation of
Parabolanif gave themselves up to the care of the sick, at the peril
of their own uves. These, were so numerous, that a law was passed
to limit their number. Codex Theodoa, Lib. xvi. Tit. 2. leer. 42.
(Pell.S

' Juaith viiL ix. x. zi. * Estb. viL viii.

^ 56.] TO THE CORINTHIANS. 35

things, the God of the worlds / so that beholding the
humiliation of her soul, he delivered the people, for
whose sake she was in peril.

56. Let us, therefore, pray for those who are fallen
into any sin ; that meekness and humility may be given
unto them, so that they may submit not unto us, but unto
the will of Gg3D. For by these means they shall obtain
a fruitful and perfect remembrance, with mercy, both in
our prayers to Goo, and in our mention of them before
his saints. Let us receive correction, at which no nfan
ought to repine. BeloTed, the admonition which we
exercise toward one another is good, and ^exceedingly
profitable : for it unites us the more closely to the will
of God. For thus saith the holy Scripture : «« The Lord
chastened and corrected me ; but he did not give me
over unto death." ^ " For whom the Lord loveth, he
chasteneth, and scourge the very son whom he receiv-
eth." ^ " The righteous," saith he, " shall instruct me in
mercy, and reprove me : but let not the oil of sinners
anoint my head with its'fatness." * And again he saith, ^
'* Happy is the man whom God correcteth : but despise
not thou the chastening of the Almighty. For he mak-
eth sore, and again restoreth ; he woundeth, and his
hands make whole. Six times out of troyble he shall
deliver thee : yea, in seven there shall no evil touch
thee. In famine, he shall redeem thee from death ; and
in war he shall defend the from the hand of iron. He
shall hide thee from the scourge of the tongue : neither
shalt thou be afraid of evils when they come. Thou
shalt laugh at the wicked and sinners; neither shalt
thou be afraid of the beasts of the earth. 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 err. Thou shalt also
know that thy seed shall be great; and thy offspring as
all the grass of the field. And thou shalt come to the
grave as ripe corn, that is takeii in due time, like as a
shock of corn cometh in, in its season." Ye see, beloved,
that there is a protection to those who are corrected
of the Lord. For he is a good instructer; and is

1 0iiv tSv aUivttv. > Pe. CTWUU 18. >> PjTOV. iii. 11.

i Ps. ezl. 5. Septuagint. >> Job t. 17.

• tJ

TBB Sf If TLB OF CLBMSNT [^ 57« 68.

willioff that we should be admonished by bis holy
discipline.

57. Do ye, therefore, who laid the foundation of the
sedition, submit yourselves unto your eldem^ ' and be
instructed unto repentance, bending the kiAAi of your
ibearts. Learn to be subject ; laying aside all proud and
arrogant boasting of your tongues. For i^ is better for
you to be found in the sheep-fold of Christ little and
approved, than to appear superior to others, and to be
Cfift out of his hope." For thus speaks the excellent
and all-virtuous Wisdom, " **' Behold I will pour out the
word of my spirit upon you; I will make known my
speech unto you. Because I called, and ye would not
hear : I stretched out my words, and ye regarded not :
but ye set at nought all my counsel, and disobeyed my
reproof; therefore I also will laugh at your calamity,
and exult when your desolation cometh; and when
trouble cometh suddenly upon you, and destruction as
a whirlwind, or when persecution or siege cometh upon
you. For it shall come to pass, when ye call upon me,
I will not hear you : the wicked shall seek me ; but tbey
shall not find me. For they hated knowledge, and did
not seek the fear of the Lord : neither would they take
heed to my counsels, but laughed my reproofs to scorn.
Therefore shall they eat of the fruit of their own ways ;
and shall be filled with their own wickedness."

58. Now God, the inspector of all things, the Father*
of spirits, and the Lord of all flesh, who hath chosen
our Lord Jesus Christ, and us, by him, to be his
peculiar people, grant to every soul of man that calleth
upon his glorious and holy name, faith, fear, peace,
patience, long-suffering, temperance, holiness, and sobri-
ety, unto all well-pleasing to his name : through our
high priest and protector Jesus Christ ; by whom be
glory and majesty, and power, and honor, unto Him
now and for evermore. Amen.

> 1 Pet. ▼. 6.

^ he Tilt fXmiet «^m — ^perluip« we should read Ik rfit lircAi3«f^* oat
of hit fold.'

» PioT. i. 23. The book of Proverbi it often quoted by this titlt^ bj
the early Chriatian writera.

^M,m.] TO THS OOEI1ITHUII8. 97

69. The. messengers, whom we ha^e sent onto yon, '
Claudius Ephebus, and Valerias Bito, with Fortunatns,
send back to us again with all speed in peace and with
joy, that Vhey may the sooner acquaipt us with your
peace andiic^ncord, so mi|ch prayed for and desired by
us ; and tb^ #e may rejoice in your good order.

60. The grace of our Lord Jesus Christ be with
you, and with all that are any where caKed by God and
through him ; to whom be honor and glory, and might
and majesty, and eternal dominion, by Christ JKavs,!*
from everlasting to everlasting. Amen.

V 3i oS«iri^ idf^ «• r. X.

•

▼<H- IV.

•

NOTES

cnr TUB
tiPUTTLB OF CLEMENT TO THE COIIINTHUN&

NOTB A. ON § & p. 4.

On the Preaching of St. Paul in the WiuL

• This ii the earliest accoont of the preaching of St. Paol, atker. Chf
doae of that part of bis history, which is recorded in the Actsof tba
AposUes. The testimony of Clement, the fellow lahorer of St. FtxA in
the woik of the Grospel, {Phil. iv. 3.) is very valuable, and proves that
at least a part of the Apostle's labors was directed to the West of Emope.
^,« ^ ^ To form a judgment respecting the extent of his travels^ it is neces-

\ •* sanr to consider what time probably elapsed between the termination

of his two years* residence in Rome, {Acts xxiv. 10.) and his martyr-
dom : and, consequently, to fix the date of his first visit to Rome,
which took place nearly at the time when Felix was recalled from the
government of Judes. {Acts xxiv. 27.)

To this journey difierent dates are assigned by different writers.

EusEBius and Jerome, (Eusebius, Chronicon; Jerome, Catalegut
Script. Eccles. Tom. IV. Part II.^p. 103. Benedict. Edit.) who an
fi>Uowed by Scaliger, Cave, Stillingflekt and others, fix open
the second year of Nero, a.d. 56. Bp. Pearson, in bis Annates Pom-
Unit places this visit in.the sixth year of Nero, a.d. 60. Hale, in hb
Analysis qf Chronology^ fixes upon the seventh of Nero, a.d. 61.
And Abp. Usher places the event as late as the ninth year of Neio,
A.D. 63.

The earliest of these dates appears to correspond very well with the
period of tlje recall of Felix. Josepbus {Ant. xx. c. 8, 9.) says that
Felix would have been punished for his misconduct, had he not been
pardoned at the intercession of his brother Pallas, who was then at
the height of his favor with Nero. Tacitos {Annal. xii. 54.) shows
how dependent Felix was upon the power of his brother.

Now Pallas was himself dismissed by Nero, in the second year of
his lelgn ; (Tacit. Ann. xiii. 14.) was soon after brought to trial finr
treason ; {Ibid, c. 23.) and was put to death in the ninth year of Nero.
(Tacit. Ann. xiv. 65.) It is probable that Pallas, who was intimate
with Agrippina, (Tacit. Ann. xii. 25. xiv. 2.) was not restored to the
fiivorof Nero, until ^fler her death, in the fifth year of Nero. I^
therefore, the pardon of Felix was obtained by the intercession of
Pallas with Nero, his recall probably took place as early as the second
year of Nero.

If we assume, however, that Eusebius and Jerome ware correct
in assigning the second year of Nero as the date of St. Paul's fint
jonmey to Rome, his release would take place about the fifth yenr
of Nero, probably in consequence of favors shown to prisoners and
txilas^ ailar ths nmrder of Agrippina. (Massutius de Vii& PmJi^

X0TS8.] TBI SFISTIA ;0V CLBWIIIT. 3^

1. 19. 6, IJ\ And he was put to death during the penecQtion whleh
b^gan in tqe eleventh year of Nero, and continued four years. Eos^
Bros and Jeromr say that he suffered in the fourteenth year of Nero.

This computation would leave a space of about eight years for the
labors of St. Paul, after his first imprisonment at Rome ; lin opportQ-
nity which he doubtless employed with his characteristic energy and
activity.

It was during these years, then, that St. Paul, according to Clk-
if£NT, visited " the furthest extremity of the West."

Hales, in his Chronology (Vol. III. p. 546. edit. 2.) thinks that
Clement here '* speaks rather rhetorically of St. Paul's travels to tho
western extremity of Europe." And Basnage {ExercUationea Hitith
rieo-erUiccBf p. 511.) conceives that. he menus no more than St. Pftnl
visited Italy. " Mihi certum non Hispnniam, sed Iialiam a Clemente
deaignari." Considering, however, that Clement wrote at Rome,
we cannot but consider his words as referring to some country in-
cluded under the Western provinces with respect to Rome. And tho
general current of ecclesiastical history plainly points to Spain, as one
of the countries which he visited, in compliance with an intention
which he himself expressed. (Rom. xvi. 24, 28.)

The evidence in favor of St. Paul having visited Spain appears qoito
conclusive.

Caius, the presbyter, in the beginning of the third century, nys
thnl " writings not included in the canon of Scripture expressly men-
tion the journey of St. Paul from Rome into Spain."* HipPOLYTnSi
in the same century, says, that *' St. Paul went as far as Illyrienm,
•nd Italy, and Spain, p'reaiching the Gosp(*l."i» Athanasius, in tbo
Ibarth century, that St. Paul ** did not hesitate to go to Rome and to
flbain."* Jerome, in the same century, says, that " St. Paul, after his
mease from his trial before Nero^ preached the Gospel in the Western
pnite."' And Theodorbt, in the fifth century, that " when, in oodp

* SIcat et seiBota passionem Petri evideeter detelarant, sed et profeetiopiem
Faoli ab arbe ad Spaniam proficiacentis. — Caii Prcsbyteri-Aqgineiitum:
Rtliguw Sacra, [I Rowth.1 VoL IV. pp. 4, 37. ^

> IlaiAoc it ^er' ivtavriv lifa rTjs roH Xpivroti &yaXi}^ew; clofjiXOev df r^v
l«'«9r«Xj|v, Kal itp^dftcvos iv6 'IcpovaaXr)/!, iFpofi\Otv lus roS 'lAXvmicoS «al
'IraX(a( Kail Sirai/fa; KripUffvuv rb Eiay^^Atoy Inj \i. *Knl ii VifuvH^ 2v
'Mfiy rJh' Kt^aXflv &«ror/ii70e2f, Odm-trai Iku.

HippoLVTus de zii Apoatotit, Appendix, p. 31. E^it. Pabrieii.

Tliere is some doubt wliether this tract was written by Hippolytus the
Martyr.. At all events, it contains liule more inrormation than coald be ecd-
leetad or conjectured from the Acts of the Apostles, and the Epistle to the
Rjunans. The same remark applies to the sulnequcnt passage of ATBii>
lifStus.

* ZUd roSro Kai cxovi^ rSv iytuv m/XP' ^o*' '(XXvptKod Ktipvrrttt tml |m^
Acysi. foiii sh T^v *¥(inriv uviXOctv, nwi c/( ris l^navtas avafiiivai,

Athanas. Epist. ad Dracontium^ Tom. I. p. 966. A. Edit. Paris, 1627.

a. Sciendum auteih in primsl satisfactione, necdnm Neronis imperto robo-

ratOb.nsc ib tanta erumpente scelera, qnanta de co narrant historie, Panhnn i

Merone dimissum, ut Evangeliom Chbisti in Occidentia quoqoe partj^aa

pnMUearetnr, stent ipse acribit in secundi ^istoli ad Timotheuro, co tem>

a^tio et possQS ert, de vinculis dietans Rpistolara. (2 Tim. iv. 16.) .

HinBOM. Catalogua Seriptor^ 4Sre£ea. Nniu.v. Tom. IV. Par. iLJp. lOS.

Eidil. Banediet

■• 1

M THl 9PI8TL1 OF OLSHEHT [NOT»k.

aeqiMiiee of his appeal to Csnr, he (St. Paul) waa aent to Rome by
FertiMi and was acquitted on his defence, he went to Spain, and car-
ried the light of the Gospel to other nations."*

The expressions of Clement, however — hrl rh Hpfta r%s ^^nms iKOmr
— ^have been supposed to imply that the Apostle's preaching did nol
terminate in Spain, but exteuded to the British Islands. Those who^
entertain this opinion observe, that in the language of that period,
Britain is often called the extremity of the West. Thus Plutarch,
in his life of C»sar, denominates the sea between Graul and Britain,,
^'^ • ^ "the Western Ocean :" EasBBius and Nicephorus give the same'

^ ' * name to the British Ocean : (Eoseb. Vita Omatant I. cc. 25, 41. II.

''* c. 28. NfCEPU. Hiat, Lib. i. c. 1.) and Eusebids elsewhere (D0 Mar^

tyr, PalcBstin. c, 13.) describes Britain under the appellation of the
Western parts beyond Gaul. Theodoret also^ speaking of the viai-
teni attracted by the fame of Simten Stylites, enumerates the iniiabit-
ants of Spain, Britain, and Graul, which he says lies between the
otiier two, and describes them all as dwelling in the extreme boonde
of the westf In the language of Catullus, Britain is *' Ultima Bri-
tannia," and "Ultima Occidentis Insula." {Carm, xxix.) He speaks
of the inhabitants as " horribilesque ultimosque Britannos ;" (Conii.
zi) as Horace afterward calls them "Ultimos orbis Britannos."
(Girm. i. 35.)

The language of Clement might very well therefore imply that
St Paul went not only to Spain, but to the most remote of the three
Weatem provinces, Spain, Gaul, and Britain.

There is distinct evidence that the Gospel was preached in th»
British Islands by some qfthe Apoatles, Thus Tertullian, in the
second century, speaks of ** all the extremities of Spain, and the
d^ient nations of Gaul, and parts of Britain inaccessible to the
Romans, but subject to Christ." See Tertullian's Apology^ c. 37.
p. 430. [of Chevallier's translation, Eng. od.] note. The testimooj
of EusBBiua to the MftOfM laofc 10 peculiarly valuable. As the favori&
of Constantine, the first Christian Emperor, who was born in Britaia
and there proclaimed Emperor, he may be supposed to have been well
acquainted with the manner in which Chnstianiiy was introduced
into Britain. And the remarkable passage in his Demonatraiio Evan^^
geHcOf in which he not only asserts the fact, that some of the apostlee
preach^ in Britain, but argues upon the feet, may be regarded as a
deliberate assertion, founded upon actual inquiry. His objtet is tft
prove tiiat the first preachers of Christianity were not deceivers nor
impoetors. ** Observe," he says, ** this also. If they were impoatois
and deceivers, and also uninstructed and entirely ignorant men, nay^
rather barbarians, acquainted with no other than the Syrian language^
how ooutd they ever go through the whole world % How could e»
bold an undertaking enter their thoughts'? and by what power eooU

^ Thbodobbt in Efi(9t. u. ad Timoih. iv. 7.

t 'JLftnrro ii voXXa), r^ rlli iwHpms oUOvrtt ifxuriu SwIkm f« sol Bftt^

TanoDOBKT. BaUgiMaBUt, o. 96. Tbn. UL p.SBl.D. Edit. Parisb IMt

MOTMM.] TO TBB OORIKTBIMfS* - 4)

Chey efiect tbeir pnrpotel For, luppoiing it pooible for roftie

wandering about in thfiir own countiy, to deceive and be deoalved*^

and not to waste tbeir labor in vain ; yet, tbat tbey should preach thfi

name of Jescs to all mankind, and teach bis mimcuJous works Uk

country and city, — that some of them should visit the Roman Empire^

and the imperial city itself, and others ^scrally the natbns of tba

Persians^ and Armenians, and Parthians, and Scythians — najTj further.

that some should proceed to (he Yery extremities of the inhabitail

worU, and reach tne country df the Indians, and others again posa

ewr the Ocean to those which are called the BrUiah Islands — all this

I: conceive to be beyond the power of any human being, not to say *'*\^

of ordinary and uninstructed men, and, still less, of deceivers and

imposiors."' ...

Theodoret goes further than this, asserting tbat St. Paul preached
in islands beyond theOcean, with respect to Spain ; which can scarcely
refer to any other than the British Islands. *' The blessed apostle
SL Paul teaches us, in a few vyords, to how many nations he carjried
the sacred doctrines of the Gospel ; so that from Jerusalem, and round
about unto Illyricum, he fully preached the Grospel of Christ. He ^ *
went afterward also to Italy and Spain, and carried salvation to
islands which lie in the bcean."b

Jerome also, licside (he passage quoted above, appears to allude, '

though with less precision than Theodoret, to St. Paul's preaching
beyond the ocean ; when he says, that " St. Paul, having been in
Spain, went from one ocean (o another, imitating the motion and
course of the Sun of rigbteousmess, of whom it is said, Jlis going forth
is from the end of heaven and his circuit unto (he ends thereof; and
that his diligence in preaching extended as far as the earth itself."i

' "Ert 6^ Ka} ToUrtf vpScycs. S/ iff- koI ahrot vXavol xa} ivare&vss h^y^gr
••Iff t^aoBit ^' ^Ti Ka\ inaldtVTOt Kal vavrc^i ISidratf /xaXAov it on Ka} fidfi'
0mpott Kal Tfji Ilvptav oit ir\iov Ivalovrts <p*^vil§f xal iQseiri vaaav irpo^\6(»p r^v
•2Koo/i^yi7v|; rj rotq tovto 6tavoia ItpavT^&Oriaav roA/xij^ai ; voiq 6e Swdfiti ti
iwtXtipiiQh KUTupOwaav ; 'Earu yap eirt tJjs oUtias y?ii KaXtvSovjjihovi aypol"
mni &vipai v\avav Ka\ irXavaaOaif Kal fifl ^0' riav\tai PdXXeaOai rd irpayfiam
Kitpirruv 6' tU irdvras rd tou ^lijaov ovofjiaj Kal ras vapaSo^ovs itpd^eis ahrod
Kord Tt Toh^ iypohi Kal Kara irdXtv 6t6daKtiVj Kal Tohi /xfv ahriav r^y 'Punatuv
dfX^t '^^^ air^v re rfjv PaciXiKUTdrrjv irdXiv vttyiaadat, rods Se r^y UfpcuVf
TOTf 6i riiv *Ap/iev/(i>v, eHpovg ii rd Hdpdiav edvoi, Kal aH irdXiv rd Sicv9(3y,
Ttvdt ti $01} Kal iv* ahril r$; olKovfthm iXBiiv ret dxpay hi rt rflv 'Iv^dy ^Ocf-
mu j^iipaVf Kal iripovs hvep rdv *Q.Keavdv iraptXdtiv iirl ras KaXovfthas Bptf
raviKas v^oovs, ravra oi>K Ir' iyd yt fyyoouai KaroL dvdpuirov tlvat^ V^^Ttys
mmri ihriKtii Kal IdKoraSi voXAoC Sti Kurd nXdvovs Kal ydnrai.

EuBEB. Demonst. Exang. Lib. iii. p. 112. p. Colonic, 1688.

h 'O il /laKdpios IlaDXof SiSdcKa avvrdftiaif Scots IBvtci vpoaevtivoj^t rd OiTa
KiipiyftaTa' Smttc &irh 'UpovaaXfin KuxXtp ft/^pt rov 'iXXvpiKot ittitXripiaKivat rl

tkmyyiktov rati XptaroV. Barrpoy ft/vrot Kal rijj *lraX(es iiriprii *«1 th

rdfivavlas iilKtrOf Kal rati h tQ iftXayei SiaKttphati v^uti rfiv &^€Xtta9
wf09^syKt. He then refers to St. Paul's Bristle to the Romans, xv.

Thbouobet in Psalm cxvi. Tom. I. pp.870. D. 871. A.

A " Panlus Apostolus qui vocatus ^ DoM INO efTusus est super faciem

neivcrsa terree, ut preedicaret Evao^eliuDi de Jerosolyrois usqne ad lllyri-
eoA, et aedificaret non super alteriiis luadaincDtum, ubi jam fucrit pred:ea-
^WB, aed usque ad Hispaniaa tenderet, et mari robro inO ab Oceano usqne
•SOceaniun curreref. imitans Domiki^ f^nm et splcqi Jvatitie, 4e quo

4* '

4S THS BPISTLS or CLBMBNT [ifOTBS.

'The earliest writer, however, wHb in express ierms asserts that
St. Paul visited Britain, is Venantius Fortukatus, an ItaUanr
poet of the sixth century. In the third book of his Life qf St, JAirflf^
he thus describes the preaching of St. Paul :

Transit et Oceanum, velquk facit insnla pcrtum,
Q,u.a8que Britannus babet terras, quasquo ultima Thule.

This is plainly, however, a poetical expression, on which no strea»
whatever can be laid. And very little more weight can be attached to
the testimony of SophrOnius, Patriarch of Jerusalen), in the seventh
century, as quoted by Godwin, assorting that St. Paul visited Britain.^

Upon the whole, it seems clear, that St. Paul preached "in the
West," including Spain, in the interval between the termination of
his imprisonment in Rome and his martyrdom ; that the Gospel was
preached in Britain by some of the apostles ; that the terms in which
the field of St. Paul's preaching is described, may include the British
Islands, and that there was probably time for his visiting them. Bat
whether be actually did so, may reasonably admit of much doubt.
Aichbishop Usher, in his Britannicarum Ecclesiarum AntiquUate*,
and Bishop St iLLiNQFLBET, in his Origines Britannices, maintain the
opinion tiiat St. Paul preached in Britain. The same side of the ques«
tion has lately found a learned and zealous advocate in the Bishop of
Salisbury, [Dr. Burgrks]. His tracts on the Origin and htdepend"
ence of the Ancient British Churchy and liis twu Sermons, the one
preached at the Anniversary Meeting of the Society for Promoting
Christian Knowledge and Church Union in the Diocese of St. David's,
in the year 1813; tho other preached, in the year 1831, before the
Ro^ai Society of Literature, contain the principal facts and argumenls
connected with the question.

The Bishop of London, [Dr. BLOMnKLD,] in his 7th Lecture on th§
AeU qf the Apostles, leans to the opinion of Jablonbki, {Opusc. Tool
III. p. 301.) that the preaching of St. Paul in Britain is extremely
improbable.

NoTB B. S 16. p. 10.

As early as the middle of the ninth century, Photius, Patrialreh of
Constantinople, objected to Clemrnt of Rome that he had not used
terms sufficiently elevated and sufficiently significative, in speaking of
the divine nature of Christ, although he nowhrre sf)eaks decidedly
against it. (on dp-xjiepia kai vpoaTanivTdv K-vpiov hy^dv 'Ii^o-ody Xpirr^
i|»vo^u^a)v, oi6l rai OeorrpcireTs koI iif/n^oripai d0i}«re irtpl airoU i^cty&f oi
jiiiv ov6' dnapaKoXvirrtos airdv oiiafi^ Iv rovroii 0Xaa^tiitti.\ PhoTIUS
Bibliothcc. Cod. 12(i.) Assertions of the same nature have been mom
strongly repeated by later writers.

egimus, A summo ccelo efi^reasio dus, et occursiis ejus tisqae ad :
ejus : ut antd cum terra d< ficeret quam irtiidiuni preedicandi."

HiEBOK. in Amos Prophet, c. v. Tom. III. p. 1412. Edit. BenedieL
fe <*Sophronia8 Patriarchs Hiarosolymitantis disertis vobis aaserir, BriMs>
aistt BBStram eom invisi8se.>*— Godwin tU JhrmsuL AngUemn, p. 8.

.'«

VOTBS*] rO THS COftlKTHIAmk 4S

It wiu BctToety to be expected that the knffoage of Clbmbnt QpoA
this point should be so guerdedi as that which was used after oontn^
'versies had arisen upon the question. But, — without referrin|^ to hie
second Epistle, which is certainly free from any such objectioi^^
there arc passages enough in bis first Epistle to show that Photiini
does not accurately represent the sentiments of Clement, if indeed
lie intended to imply a doubt of his belief of the divine nature of
Christ. ^

Thus in c. 3. of this Epistle we find the words— rof; i^oSlois r • •

ifrff roti^ VKKaf)(yoii^ Koi rh vaSfJitara airod ^v rtpd dfOdXnuv i//^v. c. 9.
(Compare ile/« XX. 28. noiftaiveiv riiv iKK^rifflav to9 Ocod, Ifv mpi-
notfjaaro dih roi tiiov afftaro^) In C. 36. CLEMENT denominates
Christ, nhrovyavfta ri}; ^eya$Mnvf\i airo% (G e o $) C. 36. In C. 38»
he thus distinguishps the divine nature of Christ from his human
nature, i^ a^ro9 ('I<rf>ar/$ 6 Kdptos Iqwii; rd Karh v&pKa. — Com-
pare Rom. ix. 5. And, -in the passage above, c. 16. Clement ex-
pressly says of Christ, perhaps with an allusion to Phil, ii.&'-d.
Td VK^wrpov r^i ^tyaXtaavvris ro^ Geod, h Ki)|MOS iiyi&¥ Xf)i(rrd; 'lifmfif
vht 9X0CV iv KSftnta dXa^ovtiai, oiii irrepri<pavias^ Kaiittp Svvanevof dXkk
Tonipo^ovtav. See Bp. Bull, Defenaio Fid. Niceen. Sec. II. c. 3.

The sentiments here expressed by Clement, are set forth with
great eloquence in the Epistle to Diognetns^ improperly ascribed to
JuiBTiN Martvr. The passage is long, but so beautiful that I cannot
forbear subjoining it.

The author of the Epistle, after showing the insufficiency of sacri-
fices and ritual observances, such as the Jews retained, proceeds thus
to vindicate and explain the Christian faith, (p. 49(r, D.)

" The Christians are not separated from the rest of mankind by
country, or by language, or by customs. They are confined to no
particular cities, use no peculiarity of speech, adopt no singularity of
life. Their doctrine embraces no tenet built upon the reasoning and
subtilty ofcrafly men : neither do they, like others, uphold the opinion
of any man. Dwelling in the cities, whether of Greeks or barbarians,
as every man's lot is cast, following the customs of each country in
dress, and diet, and manner of life, they yet display the wonderfiil
and indeed astonishing nature of their own polity. They dwell in
their own country ; but as sojourners^ they partake of all thiiigs^ as
denizens: they endure all things, as strangers. Every foreign land
is their country ; their own country is to each a foreign land. Like
other men they marry, and have children : but their children they
expose not. Their table is common, not their bed.* They are in
the flesh ; hut they live not after fiesh. They abide on earth, but
^they are citizens of heaven.i> They obey the laws which are estab-
lished ; and in their own lives are superior to the laws. They love ail
men ; and are persecuted by all. Men know them not, yet condemn
them. Being slain they are made alive : being poor, they make many
rich :* deprived of all things, in all things they abound. Being disho-
noxcd, they are thereby gioiiiSed : being calumniated, they are justified :

* There are hero some words lost : rpdm^av Kotvilv nafartBtyraif iXk*
Kotvijw. Perhaps we should supply some such expression as iXA'
si «o£r9 V ffWM(y. GoiiDpara Trrtulliam, ApoLc. xixix, p. 439.
k Am. iiL flO. • 2 Ow. vi 10.

44 THB SPlfTLB or OWSMT fllOTai.

■I

brief cnned. they blttf : being ieviled» tbsjjnve boaor. Doinif food,'
tii^ an puiuihed ac evil dee»i wben punisDecl, they njaie»M being
IMM alife. The Jews oppose them as a aUnn^ people ; the Gieeka
pefseeote them : and they whe hate them can aU^ no feaaoii 6f
tiNiir enmity.

"Ini( word, Christian^ are in the world what the sonl is ii|»t^,.
body. The soul is dispersed over all the members of the body : Chmit
Cians over all the cities of the world. The soul dwells in the body,
bat is no part of the body : Christians dwell in the world, bat are not
of the world. The soul, invisible herself, is guarded in a visible body :
Christians are known to be in the world, but their worship isunseen.
The flesh hates the soul, which never injured it, and wars a^nst it,
beeaose it is thereby prevented from indulging in its pleasures. The
world hates Christians, who injure it not, because they are opposed
to its delights. The soul loves the body and the members which hate
her. Christians also love their eneroira. The soul is enclosed in the
bodVi yet she restrains the body. Christians are shut up and gnaided
in the world, yet they restrain the world. The soul, herself immortal,
dwells in a mortal tabernacle. Christians dwell among the corruptible^
looking for an incorruptible state in the heavens. The soul, straitened
in meats and drinks, is thereby improved. Christians, persecated
daily, the more abound.

'*In such a post hath God placed them, whence they must not
retire. For this is no earthly invention which is committed to their
trust: it is no mortal device which they guard with such jeakius
care ; no dispensation of human mysteries which is intrusted to them.
But even the Almighty, Invisible God, the Creator of all things,
himself sent down from heaven the Truth, and the holy and incom-
prehensible Word, to dwell among men, and established Him in their
hearts. Not, as some one might suppose, sending among men any
minister, or angel, or archangel, or any of those who do his pleasure
upon earth, or are intrusted with their ministry in the heavens; but
[he sent] the very Framcr and Maker of all things ; by whom he
created the heavens : by whom he shut up the sea in its own bounds:
whose secret counsels all the elements faithfully obey : who taught
the sun to keep the measure of his daily course : who commanded
the moon to shine by night, and shepbeys ; whom the stars too obey,
ibllowing the moon in her cdhrse : by whom all things are disposed
and arranged : to whom all things are subject ; the heavens and
things in the heavens ; the earth and things in the earth ; the sea and
they which are therein ; fire, air, the abyss : things in the heights^
things in the depths, things between. Him did he send to them
[man.] But did he send him, as some men might imagine, for domi-
nbn and fear and consternatbn 1 Nay, verily : but in quietness and
meekness. He sent him as a King sending his son : he sent him as
God 1^ he sent him as to men. God, in sending him, would save
mankind : he would persuade men, not compel them ; forcompuloon
is not of God. In sending him, God would invite, not persecute ;
be acted as one who loved, not as a judge. For he will send Bim to
judge, and who shall abide the day of his coming V*

After diseaaring the impossibility that any one should know God
Jbot the Son otf'Goo, or ai^ one pfease God by his own woilfi^ th«i

ionB.] TO THS CORIHTHIAHS. 45

Mttaor proeeeds to speak of tlie love of God, mandested in tKe ledeoip-
tioo. (p. 500; B.)

* ** Qbrist hated us not, nor rpjected os; neither did he remember
our Hosi but was long-sufiering, patient ; as be himself declared,- he
- iMie our iniquities. Guo gave hb own son a ransom for us, the holy
.. for the unholy, the innocent for the guilty, the just for the unjust,
the incorruptible for the corruptible, the immortal for the mortal
For what also was able to cover our sins but only his righteousness)
How should we disobedient and impious be justified, but only in the
Son of God 1 O sweet interchange! O inscrutable dispensation! O
benefits surpassing all expectation ! that the iniquity of many should
be hidden in the Just, One ; and the righteousness of one justify many
Mnners I [God,] having convinced us, in the former time, how im-
possible it was that our nature should attain life, but now having
shown us a Saviour able to save even those who could not have been
saved, from both these willed us to have faith in his mercy s to con-
ceive of him as our supporter, father, teacher, counsellor, phyiiciaO|
mind, tight, lionor, glory, strength, Ufe.**

KPI&TLB OF POLTCABP
FIiILlPPIAN19.

PbLTCARP, and the Presbyters that are with hmiv to
the Church of God which is at Philippi, mercy unto yoo
and peace from God Almighty, and the Lord Jbsvs
Christ our Saviour, be multiplied.

1. I rejoiced greatly with you, in our Lord Jssirs
Christ, that ye received the patterns of true love, and
aiccompanied as it behoved you, those who were bound
with chains, the fitting ornament of saints, « the crowns
of those who are truly chosen of God and our Lord :
and that the firm root of your faith, which was preach-
ed from ancient times, remains until now, and brii^
forth fruit to our Lord Jesus Christ, who sufiTered
himself to be brought even to death for our sins : ** whom
God raised up, having loosed the pains of death :" ^ '* in
whom, having not seen him, ye believe ; and believing
rejoice with joy unspeakable and full of glory." * Into
which joy many desire to enter, knowing that ^ by grace
ye are saved, not of works,"** but by the will of CroD,
through Jesus Christ.

2. " Wherefore, girding up the loins (of your minds)," •
eerve God in fear and truth, laying aside all empty and
vain speech, and the error of many, " believing in him

* Thus Ignatius, in bis Epktle to the Ephesiana, e. 11. calls tuB
ebains " spiritual jewels.*' Compare also his Epistle to the Smyr"
•meana^ § 11. In like manner Cyprian, Epist. 76. (Pell.) '^Dicatia
Dbo hominibas, et fidem suam religiosa virtute testantibus, omamenta
santista, non vincola : necCbrislianorum pedes ad infiimiam copulant,
•eenBlaniicant ad coronam. O pedes teliciter vincti, ^ui non a &bn
■ed Domino lesolvnntiur ! O pedes feliciter ▼incti, qui itinera salntari
•d paradisam diriguntur ! O pedes in seculo ad prssens ligati, at aint
temper apnd DoJUikuh Uberi P* Compare Edsebiu^ Eedea. Biat, L ^

»Actoii.91 ^ • 1 Pteti a * fiph. U. 8, 9. • 1 Pfet L la

48 THS SFI8TLS OF POLTCARF [^S*

that raited up our Lord Jbsvs Christ from the dead*
and ffave him glory," ' and a throne at his right hand :
to whom all things in heaven and earth are suhjeet ; '
whom every living creature worships ; who comes to be
the judge of the quick and dead ; whose blood God shall
require of them that believe not in him. But He that
raised up Christ from the' dead, shall raise up us also,
if we do his will, and walk in his coromandmentSt and
love the things which he loved ; ' abstaining from all
unrighteousness, inordinate affection, ^ love of money,
evil-speaking, false-witness : not rendering evil for evil,
or railing for railing, or blow for blow, or curse for
curse : but remembering what the Lord taught us, say-
ing, ^' Judge not, that ye be not judged : forgive, and it
shall be forgiven unto you :" be merciful, that ye may
obtain mercy ; ** for with the same measure that ye
mete withal, it shall be measured to you again ;" ' and
that *' Blessed are the poor, and they that are perse-
cuted for righteousness* sake : for theirs is the kingdom
of God." k

3. I have not assumed to myself, brethren^ the liberty
of writing to you these things concerning righteousness ;
but you yourselves before encouraged me. For neither
can I, nor any other such as I am, come up to the ¥ns-
dom of the blessed and renowned Paul, who, being
among you, in the presence of those who then lived,
taught with exactness and soundness the word of truth ;
who in his absence also wrote an Epistle ' to you, into
which if you diligently look, you may be able to be
• edified in the faith delivered unto you, which is the
mother of us all, being followed with hope, and led on
by love both toward God and Christ, and toward our
neighbor. For if any one hath these things, he hath
fulfilled the law of righteousness: for he that hath
charity is far from all sin.

fl Pet. 1.21. «Phil.ii. 10.

kEph.iv. 19. Co1.iu.5. 1 Pet. iit. 9.

i Matt. vii. 1. Luke vi. 37. k ]^att. v. 3—10. Luke vl 90.

.1 fypa^M' IxiaroXdf.^ The word imrroXH, in the plural, is somMiinei
«8ed tor a aingle epistle, as Cotelerius shows. Pouycirp migbt
possibly, however, allude to the Epistles of St. Paul to the Tbenak>'
niaos, or to the Corinthians, the contents of whi^ would be cook-
municated to the Pbilippiana.

^4,5.] TO TBB PB1LIPPIAN8. 49

4. But "4lie }oY6 of money is the beginning of all
evUs." » Knowing, therefore, that ** we brought nothing
into the world, neither are we able to carry any thing
out,"" let us arm ourselves with the armor of righteous-
ness, and teach first ourselves to Walk in the command-
ment of the Lord, and then your wives to walk like-
wise in the Oetith and love and purity which is given unto
them, loving their own husbands in all truth, and kind-
ly affectionate to all others equally in all temperance,
and to bring up their children in the instruction and
fear of God : that the wjdows be sober as to what con-
cerns the faith of the Lord, praying without ceasing <"
for all men, being far from all detraction, evil-speaking,
faliie-witness, love of money, and all evil : knowing that
they are the altars of God ; and that he sees all blemish-
es, p and nothing is hid from him, either of woi*ds or
thoughts, nor any of the secret thin^a of the heart.

6. Knowing, therefore, that God is not mocked, <> we
ought to. walk worthy both of. his command ^nd of his
glory. In like manner the deaeons must be blameless
in the sight of his righteousness, as the ministers of God
in Christ, and not of men: not false accusers, not
double-tODgued, not lovers of money, temperate in all
things, compassionate, careful in walking according to
the truth of the Lord, who became the servant of all ;
whom if we please in this present world, we shall be
made partakers also of that which is to come, according
as he hath promised to us that he will raise us from the
dead ;* and that if we shall walk worthy of him, we sh^H
also reign together, with him, if we believe. In like
manner the young men must be blameless in all things,
above all taking care of Hheir purity, and restraining
themselves from all evil. For it is ffood to emerge'
out of the lusts which are in the world: for every lust
warreth against the Spirit : ' and *' neither fornicators,
nor effeminate, nor abusers of themselves with mankind,
shall inherit the kingdom of God," * neither they which

• 1 Tim. vi. 10. »ITii». vi. 7. ^ • I TheB. v. 17.

p .mfarrv ftttfubuinatrm. See Clem. Rom. Sect. 41. * Gal. vi. 7.

' iMM^irrw^. Thie reading appears preferable to iwutlirrwAai, " to
be cut oS.^ Thus CBRT808TOM, de Saeerd. Lib. i. 1. '^Ot^^ntph

> I Pet. y. II. « 1 Cor. Ti. 9, 10.

Vol. IV.-*

50 TBE SPISTLE Of 70LTCABP [^ ^ '^•

act foolishly. Wherefore it is necessmry that ye abstain
from all these things, being subject .to the presbyters
and deaconSf as unto God and Christ : the rirgins also
should walk in a spotless and pure conscience.

6; Let the elders ■ alsb be compassionate, merciful
to all, bringing back such as are in error,' seeking out
all those that are weak, not neglecting the widow or
the £iitherless, or the poor : but protiding always what
is good in the sight of Gon and men ;7 abstaiqing from
all wrath, respect of persons, and unrighteous judg-
ment; being far fropi all covetousness : not ready to
belieTe any thing against any ;- not serere in judgment,
knowing that we are all debtors in point of sin. If
therefore we prfty tb the Lord that he would forgive
us, we ought also to forgive.* For we are before the
eyes of our Lord and God, and " nuist all stand before
the judgment seat of Christ,"* and shall every one
ffive an account for himself. Let us Uiereforeso serve
him, . with fear and all reverence, as he himself hath
commanded, and as the, apostles who have preached
the Gospel unto us, and the prophets who have foretokl
the coming of our Lord, (have taught us) : being zeal*
ous of what is good, abstaining from all ofience, and
from false brethren, and from those who. bear the name
of Christ in hypocrisy, who deceive vain mc^.

7. ** For whosoever confesses not that Jesus Christ
is come in the flesh, is antichrist:"^ and whosoever
confesses not his suffering upon the cross; is of the devil*
And whosoever perverts the oracles of the Lord to his
own lusts, and says there is neither resurrection nor
judgment, hi^ is the first-born of Satan.« Wherefore
leaving the vanity of many, and Mse doctrines, let .us
return to the word which was delivered to us from the
beginning, " watching imto prayer,"* and persevering
in fasting ; with supplication beseeching the all-seeing

* PowbTten. ' Eaek. xxxiv. 4. ^ Bom. zii. 17. * Matt. vi. 13-14.

* Rom. xiv: 10. 2 Cor. v. 10. *> 1 John iv. 3.

* Maicion i« said to have once met Polycarp, and to have addressed
him with the words, * Dost thoa acknowledge me V Tbe^ reply attri-
hated to Polycarp is, ' I acknowledge thee for the finit«bern of Satan.'
Btoeb. JSsi. iv. 14. lEEir. Adt. \BtBr. iiL 3. In the uHttpolated
Mpittie o^IoNATins to the TndliarUf Sec! 11. Simon Magat is calkd
" the first-born of Satan," riw wBmr^roinv ^Kirf9 f^v,

* 1 Pet, iv. 7.

^ Si d, 10.] TO THE PHILIPPIANI. 51

God, not to lead us iato temptation,* as the Lord hath
said, ** the spirit indeed is willing, hut the flesh is
weak."'

8. Let us therefore without ceasing hold steadifistl3r
to him who is our hope, ^nd the earnest of our righte-^
ousness, even Jbsus Christ, who '* hare our sins in
his own hody on the tree ;" who «^ did no sin, neither
'Was ^uile found in his mouth :*'' hut endured all for
our sakes, that we might live through him. Let us
therefore imitate his patience ; and if we suffer for his
name, let us glorify him. For this example he hath
given us hy himself^ and so we have helieved.

9< I exhort you all therefore to ohey tlie word of
righteousness, and exercise all patience, which ye hare
seen set. forth before your eyes, not only in the blessed^
Ignatius, and 2osimus, and Rufus, but also in others
^mong yourselves,^ and in Paul himself, and the other
apostles; being confident of this, that all these have
not run in vain, but in faith and righteousness : and that
they are gone to the place which was due to them, in
the presence of the Lord, with whom also they suf-
fered. For they loved not this present^world, but him
that died for us, and was raised again by God foi" our
sake.

10. 'Stand therefore in these things, and follow the
example of the Lord, being firm and immutable in
the faith, lovers of the brotherhood, lovers of one
another, companions together in the truth, being kind
and gentle toward each other, despising none. When
it is in your powdr to do good, defer it not, for *' charity
detiirereth from death."^ '* Be all of you subject one
to another, having your conversation honest among
the Gentiles,"^ that by your good works both ye your-
selves may receive praise, and the Lord may not be'
blasphemed through you.<» But wo to him by whom
the name of the Lord is blasphemed. Wherefore

^ • Matt. vi. 13. t Matt. xxvi. 41. « 1 Pet. h. 23-24.

k ifuiv — DoDWELL, in his Dissertationea CyprianictB^ Dias. xi. 27.
supposes ^nav to be the correct reading : and ima^nes that Poljcarp
is- (ipeaking of a persecution which took place ib hia own time, either
in the Charch of Smyrna or in that of Philippi.

i Sections 10, 11, 12 are lost in the. Greek. The lots is suppfied by
'the old' Latin version.

kTobitxu.9. >1 Pot. a. 12. •Rom.ii.24. Tit.u.5.

52 THE BPISTLK OF POLYOARP [§11,12.

teach all men sobriety, in which do ye also exercise
yourselires.

11. I am greatly afflicted for Valens, who was once
mad^ a Presbyter among you ; that he should so little
understand the place that was given unto him. Where-
fore I admonish you- that ye abstain from concupi-
scence ;» and that ye be chaste and true of speech.
Keep yourselves from all evil." For he that in these
things cannot govern himself, how shall he be able to
prescribe them to another? If a man doth not keep
himself from concupiscence, he shall be polluted with
ido]atry,p and he shall be judged as if he were a Gentile.
But who of you are ignorant of the judgment of God ?
**Do ye not know that the saints shall judge the world,'*^
as Paul teaches? But I have neither perceived nor
heard any thing of ihe kind in you, among whom the
blessed Paul labored ; and who are named in, the begin-
ning of his epistle.' For he glories of you in all the
churches which alone had then known God : for we had
not yet known him. Wherefore, brethren, I am ex-
ceedingly sorry both for him, and for his wife: may
God, gr&nt them true repentance. And be ye also
moderate on this occasion ; and consider not such as
enemies, but call them back, as suffering and erring
members, that ye may save your whole body. For by
so doing ye edify yourselves,

12. For I trust that ye are well exercised in the
holy Scriptures, and that nothing is hid from you. But
at present it is not ^granted unto me to practise that
which is written, " Be ye angry and sin not," and ** Let
not the sun gadown upon your wrath."" Blessed is
he that believeth and remembereth these things; which
also I trust ye do. Now the God and Father Of our
Lord Jesus Christ, and he himself who is our ever-
lasting High Priest, the Son of God, even Jesus Christ,

" The old Latin trantlalion fiaa avariiia: the Greek probably had
irXeops^ia. That this word sl^ould, in many places, be rendered in the
sense here given, is fully shown by ^i^iceit on the w6rds v\sov$KTib>
and irXcovc|£a, and by Hammond pnKom. i. 29. and 1 Cor. v. IOl
SeejdsoPALET, Ssrmon xlii. edit: 1835.
It appears from what -follows, that both Valens and his wife had
K^i fallen into adultery.

<• • 1 Thes. V. 33. »• Odl. iii. 5. fipb. ▼. 5. « 1 Cor. ?l %

■ * 'PWkl »P8.iv.4. Eph.tv.36,

*•.. +^

$13, 14.] to THE PHlLIPlPIANS. 53

build you up in faith and truth, and in all meekness and
lenity, and in patience and long-suffering, and forbear-
ance and chastity : and grant unto you a lot and portion
among his sainti^, and unto us with you, and unto all
that are under heaven, who shall believe in our Lord
Jesus Christ, and in His Father who raised him from^
the dead.* Pray for all the saints. Pray also for
kings, and authorities, an^ princes, and for those who
persecute you and h^te you, and for the enemies of the
cross : that your fruit m^y be itianifest in all, and thlit
ye may be perfect in €hribt.

13. Both ye and Ignatius wrote to me,^ that if any
one went (hence) into Syria, he should also bring back
your letters with him : w^iich also I will do, if I have
a convenient opportunity, either by myself, or by him
whom I shall send upon your account. The Epistles of
Ignatius which he wrote unto us,^ and others as many
as We have with us,- we have sent to you, according to
your order ; which ai% subjoined to this Epistle ; from
which ye may be greatly profited.- For they treat of
faith and patience, and of all things which pertain to
edification in our Lord.

14. What ye know certainly of Ignatius, and;those
that are with him, signify unto us.

These things have I written unto'you by Crescens,
whom by this present Epistle I have recommended to
you, and do now again commend. ■ For he hath had
his conversation without blame among us, and I trust
in like manner also with you. You will also have
regard imto his sister when she shall come unto you.
Be ye safe in the Lord Jesus (Christ ; arid his grace
be with you alL Amen.

t Gal. i. 1.

■ See'tcNATius* Epistle to the Smyrneans^ Sect. 11. ^
> The two Epistles which Ignatius wrote, obe to Polycarp, the other
ta the Church of the Sfny means.

» , ♦

fiPISTLE OF IGNATIUS

TO TRa

EPHESIANS.

■■*

Ignatius, who is also (galled Theophortts,^ to the
Church which is at Ephesus in Asia, deservedly happy,-
being blessed through the greatness and fulness>» of God
the Father* and predestinated before the world began
that it should be always unto an enduring and un-
changeable glory; being united and chosen through

* Theophonuk All Cbristians were denominated ThiMfpkari^ (fl^
Moi) * Temples of God,* and sometimes CAm^Aori, (^useb. mU,
Etcciea, yiii. 10. Ion at. Ep. to JBphes. § 9. Compare Et>. to Mdgne*.
I 13.) * Temples of Christ.' The reason of the appellation, which
was constantly applied to Iffnatius, both by himself and others, is
ffiven in the Biatory ^ hia Martyrdom, Sect. 2. "As soon then as
ne stood in the presence of the Empecor Trajan, the Emperor de-
manded of him, 'Who art thou, unhappy and deluded man, who art
so active in tiiuu^gressing oar eommanda^ and, besidesi persoadest
others to their own destrootion V '* Igiiatias replied, '' No one ooght
to qUl (onoswho ia properly s^led) Thedphoros, unhappy and deluded :
for the eyil spirits (y^hich delude men) are departed fiir firoDi the
servants of God. Bntifyot|so call me because I am a trouble to
those evil spirits, and an enemy to their delusions, I confess the jus-
tice of the appellatbn. For having (within me^ Christ the h^venly
King, I loosen all their snares." Trajan replied, " And who is Theo-
l^rus V* Ignatii^ answered, " He 4hat hath Christ in his heart."
Then answered Traian, " Carriest thoi^hen, within thee him who
was cmcified V* ** Yea," replied Igiutius, " for it is written, * I will
dwell in them and walk in them.' " (& Cor. vi. 16.)

The notion^ the later Greeks, that Ignatius was called TTieopho-
nit (Qi^fopos, borne by Gqd) becairse he was the child whom Christ
took up m his arms, (Matt xviiL 3. Mark ix. 36.) although adopted
l^ several writers, is a mere fiincy. Had such a tradition existed
even in the time of Chrysostom, he would sqrely have known it,
and was not of a disposition to have omitted it, in the Homily which he
eompoaed on the Martyrdom of Ignatius : whereas he there expreBsly
states, that Ignatius never saw Jesus, nor had any intercourse with
him. (flbmtT. on Ignatius, Vol y. p. 503. 37 ed, SuMe.)

k Epb. iil 19.

56 THE SPISTLS OF IGNATIUS* [^ 1, %>■

actual suffering,*' according to the will of the Father,
and Jesus Christ our God all happiness, by Jesus
Christ, and his undefiled grace. ,

1. I have heard of your name which it mHcb beloved
in God, that which ye have attained by a habit of
righteousness, according to the faith and love which is
in Jesus Christ our Saviour ; that being fbllowers of
God, and stirring up ourselves by the blood of God, <
ye have perfec|]y accomplished the work which was
agreeable to your nature. For hearing that I came
bound from Syria, for the name and hope that are
commc^n to us all, trusting through your prayers to
fight with beasts at Rome, that so by suffering martyr-
dom I may become indeed the^ disciple of him, who
gave himself to God,' an offering and sacrifice for us,*
(ye hastened to see me). I receive therefore in the
name of God your whole multitude in (the )>ersoii of)
Onesimus,' who for his love hath no word by which he
can be described, btit according to the flesh is your
bishop : whom I beseech you in Jesus Christ to love,
and that ye would all strive to be like unto hinu Aod
blessed be God, who hath granted unto you,- who are
so worthy.of him, to possess stich a bishop.

2. But wilh regard to my fellow-servant Biirrhus,
your deacon, in the service of God, blessed in all things,
I entreat you that he may remain to the honor both of
you and of your bishop. And Crocus also, worthy both .
of God and of you, whom I have received as a pattern
of your love, hath in all things refreshed^ me, as (1

" * Iv iraO'et hXriBiv^. Archbishop Wake follows the inte)rpretation
pro^ofled by Smith, "chosen through (his) true passion," through the
mentorious sufferings of Christ, which he truly underwent. Com-
pBLtt Epist. to the lyallians, %Sj 10,

d Compare Acts xx. 28. " Feed the Church of God, which he hath
purchased with his own blood." • Eph. v. 2.

f Compare the Epistle io the Mdgnesians, Sect. 6. Som^ suppose
this Onesimus to be the servant of Philemon, who is mentioned as the
first Bishop of Beroca, in the Apostolical ChnsiitutionSj Book vii. 46.
^though that book is not genuine, it may yet have preserved the tra-
dition of such a fact, and he might have been removed to EpheaUff.
The name of Onesimus was, however, by no means nncommon at
that time.

See 1 Cor. zvi. 18. 2 Cor. vii. 13. and 2 Tim. i. 16.

^3,4.] TO THE BPHB8IANS. 57

pray) the Father of our Lord Jesus Christ may refresh
him, together with Onesimu&i, and Burrhus, and Euplus,
and Fronto, in whom I have, as to your charity, seen
you all. May I always have joy of you,»» if I shall be
worthy of it. It is therefore fitting that ye should by
all means glorify Jesus Christ, who hath glorified
you.r that by a uniform obedience ye may be perfectly
joined togetner in the same mind, and in the same judg-
met^t, and imay all speak alike concerning every thing ;^
and that'being subject to the Bishop and the Presbytery
ye may be altogether sanctified.

3. These things I command you not, as if I were
any one. ^ For although I am even bound for his
name, I am not yet perfect in Jssus Christ. But now
I begin to learn ; and I speak to you as my fellow diEh
«iples. For I ought to have been stirred up by you,
in faith, in admonition, in patience, in long-sunering.
But forasmuch as charity suffers me not to be silelit
towai^d you, I have therefore first taken upon me to
exhort you, that ye would all run together according to
the will of God* For Jesus Christ, our inseparable
lif^, he is by the will of the Father i* as also the bishops,
Appointed unto the utmost bounds of the earth, are by
the will of Jesus Christ.

4. Wherefore if becomes you to ru^ together accord-
ing to the will of your bishop, even as also ye do.
For your renowned Presbytery, worthy of God, is
fitted as exactly to the Bishop, as the strings are to a
harp.» Wherefore, in your concord and harmonious
love, J'esus Christ is sung. And every single person
amoilg you makes up the chorus ; that all being harmo-
nious in concord, taking up the song of God, in perfect
unity, ye iriay sing with one voice to the Father, through
Jesus Christ ; to the end that he may both hear you.
And perceive by your worksy that ye are members of his
Son. Wherefore it is profitable for you to live in an
unblameable unity, that ye may always have fellowship
with God.

«» Philemon 20. i 1 Cor. i. 10. k Comp. Acta ▼. 36.

1 'Iifmnts X^ioTd(-^re9 irar^s q yv6^n» '^JksuS ChrIST — is the

WiU of the Father.*' Smith proposes to read vf yvi^fiifi^ which if adopted
in the text.
«" See the J^JpiiOs to th» PhUadclphiam, Sect. 1.

68 TMl BPflTLl or lOMATIVS [^&»6!|7.

5. But if I, in thii little time, ha?e had such a: (aisi-
liarity with your bishop, (whom I have known) not Id
the fleah but in the spirit, how much more must I think
you happy, who are so joined to him as the Church is
to J^BUB Christ, and Jusvs Christ to the Father, that
all things may agree together in unity. Let no maa
decelre himself. Except a man be within the altar, he
is deprived of the bread of God. For if the prayer of
one or two be of such avail,'' how much more shall
that of the Bishop and, the whole .Church be! He
therefore that comes not together into the same place
with it, he is proud already, and hath condemned him-
self.'' For it is^ written,' '* God resisteth the proud."
Let us take heed, therefore, that we set not ourselves
against the Bishop, that we may be subject to Gopc

6. The more any one sees his bishop silent, the
more lot him revere him. For whomsoever the master
of the house sends, to be over his own household, we
ought to receive liim, even as we would him that sent
him. It is evident, therefore, that we ought to respect
the bishop, even as the Lord himself. And indeed
Onesimus himself greatly commends your good order
in God ; in that ye all live according to the truth,
and no heresy dwells among you. For neither do ye
hearken to any one more than to Jrsus Christ, speak-
ing to you in truth.

7. For some there are who are wont to carry about
the name (of Christ) in deceitfulness, but do things
unworthy of God ; whom ye must avoid, as ye would
wild beasts. For they are ravening dogs, which biie
secretly ; of whom ye must beware, as of men hardly
to be cured. There is one physician, both carnal and
spiritual $ create and uncreate;* God, manifest in. the

» Jai. V. 16. Nfott. ±v\n. 19. • Compare John iii. 18. » Jas. iv. 6.

« ytiofrdf KoH dyivifrof. Tbia ia the readiiiff adopted by Smith. The
other editiona have ysvunris xal ayivvtirost '* begotten and unbc^otten.**
Bull, (D^enaio Fid. Nic Cap. ii. 2. a. 6.) although hereada yswtiris
Kol &y|yyi}rof, tranalates the wonls " create and uncreate," following the
old Latin version, and Athanabius de Synodis Arim, et Seleue. Tom.
I. 922.

II«irr(9^c^ Sri KtA h fiaidpios lyvartoi Spdwf iypMij/tf ycvi^rdy airiv
Xf)fMv ilk vli¥ aipnr i yip Xpiord; aip^ lyivero' dyhnirw ^i, Bn fiii rAt
votnuiruv Koi ytvuriav iartv^ &XX' vlds Ik irarp6s.

" We are perauaded, that the bleaaed Ignatiua tbo did well decfaura

$^9.) TO TBB SPHKSIANS^ 59

flesh ; trii9 life,'' in death ; hoth of Mary, i^iid of Gob :
6r8t capable of sufiering, and then lifi^le to suffer no
more, (even Jbsus Christ our Lord).'

8. Wherefore let no man deceive you : as indeed ye
are not deceived, being whoUy (the servants) of God.
For inasmuch as there is no contention nor strife among
yo^, which can trouble you, doubtless ye live according
to God's will. May my soul be for yours ; and I myself
be the expiatory ^offering for your Church of Ephesus,
so famous to all ages. They that are of the flesh can-
not do the works of the Spirit ; neither they that are
of the Spirit the works of the flesh. ^ As also faith
cannot do the works of unfaithfulness, nor unfaithful*-
ness the works of faith. But even those things which
ye do according to the flesh are spiritual ; for ye do* all
ihings in Jesus Christ.

. r 9. Nevertheless, I have heard of some who have
passed. by you« having perverse doctrine ; whom ye did
not suffer to sow among you ; but stopped your ears that

in fais writings, respecting Christ, that be was made according to this
flesh, fbr Christ was made flesh : and that be was uncreate, because
he is not among those things which were created and formed, but the
Son proceiBding of the Father."

CoTELERius shows llttX ygvnris and ytvvnrdi, . Uyi^nroi and
iytvvnroi^ have been not unfrequently confounded. This confusion
may have sometimes arisen from the errors of transcribers ; , but,
before the council^ of Nice the distinction between the words wiis not
•o scrupulously obserred as it was afUHrward. Orioen was cenvnred
lor Calling the Son yevurbi Qs6i' although in another part of his works
{Omira Celattm vi. 17,) he expressly calls him kyhnim. See Burton,
TesHmonieB of the Antenicene Fathers, No. 13. Suicer^ Thesawrutf,
on the words iyivriTOi and yn^ir^* Theodorbt rsads ytnnrris i|
iyevy^rov, " begotten of him who is unbegotten."

Tertullian (De Came Chri8i^^ Cap. 5.) has a plain reference to
this passage of Ignatius: *'Ita utriosque 8ubetanti» census hominem
et Peam exhibuit : hinc natum, inde nen natom ; bine cameum, iii^
spiritalem ; hinc infirmnm, inde. prslbrtem t hinc roorientem, inde
▼iventem. Qxtte pri^prietas' conditionura, divine et humans, squd
Qtique natune Qtriusque yerita^e diq[mnota est, eidem Odb et spirit^
et camis."

' h Bttv&To ^ali &Xi}Oiv^. This seems to be the true reading, instead
of ev hdavdn) (u)^ hXriBivy^ words which convey no dwtinet meSoSng.

* These words are added in the old Latin version, and in the passage
as quoted in the fifth Century by Teusodorbt, Epi»t. ad nAnachos
ConkantinopolUanoSf and GBLASiua, at the end of his work De
duabtu yaturia Chri$ti,

* Gal. V. 17.

60 THE BPI8TLE OF IGNATIUS [V^^*

ye mi^ht not receive those things which were sown by
them as being the stones" of the temple of the Father,
prepared for the building of GrOD the Father, raised np
on high by the engine of Je^s Christ, which is the
cross ; and using the Holt Ghost as the rope. And
your faith is your support : ' and you^ charity the way
which leads to God. Ye lire, therefore, and all your
companions, full of God, his (spiritual) temples, full of
Christ, full of holiness : adorned in all things with the
commands of Christ : in whom also I rejoice that I
have been thbught worthy by this present epistle to
converse, and joy together with you ; that with respect
to the other life, ye love nothing but God only,

10. Fray also without ceasing ^ for other iften. For
there is hope of repentance in the^, that they may
attain unto God. Suffer them, therefore, to receive
instruction of you if it be only from your works. To
their anger, be ye meek ; to their boastings, be ye
humble; to their blasphemies (return) your prayer; to
their error (oppose) your firmness in the faith; to their
cruelty, be ye gentle ; not studying in return to imitate
them. Let us be found their brethren in moderation,
and study to be followers of the L^rd : for who was
ever more unjustly used, more destitute, more despised ?
that no herb ' of the devil may be found in you ; but ye

« Eph. iL ao, 21, 22. 1 Pet. ii. d!

* AyaycDy«6f. Yossius thinks this word here fngni&« a pulley.
Aytayeii is sometmies used for the lein with which a horse is guided.
Ignatius probably alludes to the metaphor used by St. Paul in writing
to the same Ephesians, Eph. iL 20. &c. He compares the faithftil to
the stones composing the Temple of the Father, Jbsus Christ to an
engine by which they are raised on high, the Holt Spirit to the
rope by which ibfij are drawn, faith to the pulley or windlass, and
charity to the levelled road along; which the stones are drawn froo} Uie
quarry. Comparisons of this kind, carried even to a greater degree of
miduteiieflBi are common in the early Christian writers. Those who
object to them, as opposed to our present notions . of taste, must re*
member that refinement qpon such points formed no part of the habits
of those who were addressed : and that the writings of St. Paul, as for
insttnoe fiph. vi. 14-18, owe much beautiful analbmble illustration
to compariioni of a similar nature.

>lThes.v. 17.

* This is a favorite metaphorwith Ignatiusi to signify fidae doctrine $ .
tdokfunhk EpiMiieiothe PhUa^piUaM. Sect. 3. and EpktU to tfu
7V«tf<aiw,Sect.6.

^1]»12|13.] TO THE SPHSSIANB. 61

may remain in all holiness and sobrietj in Chhist
Jfisrs, both bodily and spiritually.*

11. The last times are at hand. Let us reverence,
let us fear the long-suffering of God, that it be not to
us unto condemnation. For let us either fear the
wrath to come, or love the mce that we at present
enjoy; one of the two: only that we be found in
Christ Jesits unto true life. JLet nothing become you,
beside him ; for whom also I bear about these bonds,
these spiritual jewels,^ in which I wonld to God that I
might arise, through your prayers ; of which I entreat
you to make me always partaker, that I may be found
in the lot of the Christians of Ephesus, who have
always agreed with the apostles, through the power of
Jesus Christ.

12. I know who*I am ; and to 'whom I write. I, a
person condemned ; ye, such as have obtained mercy ;
I, exposed to danger; ye, established. Ye are the
passage of those that are killed for God ;- who have
been instructed in the mysteries of the Gospel^ with
Paul, who was sanctified, and bore testimony even unto
death, and is deservedly most happy ; at whose feet I
would that I might be found, when I shall have attained
unto God ; who throughout all his Epistle makes men-
tion of you in Jesus Christ.

13. I4et it be your care, therefore, to come more
frequently together to the praise** and glory of God.
For when ye frequently meet together in the same

• 1 Cor. vii. 34.'

*» See the Epistle of Poltcarp, Sect. 1.

* avftiAnai. Baptized Chriatians wen denominated fOcrai and ol
fUftviiiUvotf the initiated^ while the Catechumens were called ifiwroi,
^It^nroij and d/iv^aycayi^roi, unitiated^ as not yet admitted to the
use of the sacred offices, and knowledge of the mysteries of the
Christi&n religion. Hence the phrase Uavtv o{ /ie/iv)7^ei/o(, the initiated
know 'wkai is said, so constantly used in the early homilies and ad-
dresses to the people, when any reference is made to the higher doc-
trines of Christianity. Casaubon observes that this phrase occurs fiihr
times in the writings of Chrvsostom and Austin. I^ee Caye^
PrivUH/^ Christianity, Part I. ch. 8. BiHQBAU'aAntiqttitiesofthe
Christian Church, Book L eh. iv. 2.

d tli sij(api(rriav Gcoii Koi els i6^av. He exhorts them to frequently
gathering themselves together, for public worship, and espeoaUy to
Sie cdlebration of the Eucfa^isL ia which an ofl^ring of praise and
thanksgiving is made to God. Compaia 1 Cor. zi. 18-90.

Vol- IV.-

62 THB SPISTLS OF lONATIVB [^ 14, 15» 16^

place* the powers of Satan are destroyed^ and his
mischief is dissolved hy the unity of yonr faith*
Nothing is hotter than peace ; hy which all war is
abolished, whether of heavenly or of earthly things.

14. Of all which nothing is hid from you, if ye mive
perfect faith and charity in Christ Jesus, which are
the beginning and end of life : the beginning, faith ; the
end, charity. And these two, being in unity, are of
God. And all other things which concern a holy life
are the consequence of these. No roan, who professes
the true faith, sins : neither doth he, who hath charity,
hate. The tree is made manifest by its fruit.' So ihey
who profess themjselves to be Christians, shall be made
known by their deeds. For now (Christianity) is not
the work of an outward profession, but (shows itself) in
the power of faith, if a man be fountl (faithful) unto the
end.

15. It is better to be silent, and to be ; than to say
(a man is a Christian) and not to be. It is good to
teach, if he who speaks, acts. He therefore is Uie only
Master, who spake, and it was done.' And even. those
things, which he did in silence,' are worthy of the
Father. He that possesses the word of Jesus is truly
able to hear even his silence, that he may be perfect :
and may both do according to what he speaks, and be
known by those things of which he is silent. There is
nothing hid from God : but even our secret things are
nigh unto him. Let us therefore do all things as
becomes those who have God dwelling in them ; that
we may be his temple ; and he may be one God within
us ; as also he is, and will manifest himself before our
faces, by those things for which we justly love him.

16. Be not deceived, my brethren. Those who cor-
rupt houses (by adultery) shall not inherit the kingdom
of God.^ If therefore they who do this according to
the flesh, have suffered death;* how much more shall
he die, who by his wicked doctrine corrupts the faith
of God, for which Christ was crucified? He that is
thus defiled, shall depart into unquenchable fire ; and in
like manner he that hearkens to him.

• Matt ziL 31 f Pf . zzxiii. 9.

* ThoM actions which Christ peffitfmed in all hmnifity.
k 1 Cor .Yi. 9,10. ilCor. X.8.

^17,18,19.] TO THE EPHBSIANf. 63

17. For this cause did the Lord receive ointment
upon his head,k that he might breathe (the breath of)
immortality into his Church.* Be not ye therefore
anointed with the evil sayor of the doctrine of the
Prince of this world. Let him not take you captive
from the life that is set before you. And why are ye
not all wise, seeing ye have received the knowledge of
God, which is Jesus Christ. Why do we perish in
our folly, ignorant of the gift which the Lord hath
truly sent us ?

18. Let my life be sacrificed for the doctrine of the
eross, which is a stumbling-block to them that believe
not, hut to us is salvation and life everlasting. ™ Where
is the wise ? Where is the disputer ? ° Where is the
boasting of those who are called men of understanding?
For our God Jesus Christ was bori\e in the womb of
Mary, according to the dispensation of God, of the
seed of David, yet by the Holy Ghost. He was born,
and was baptized, that through his passion, he might
purify water (to the washing away of sin).

19» And the Prince of this world knew not the vir-
ginity of Mary,® and him who was born of her, and the

k Ps. xlv. 7. cxxxiii. 3. i Compare John xx. 22.

»» 1 Cor. i. 18-23, 24. »1 Cor. 1.20.

° It was a favorite notion with the early Christian writers, that Mary
was espoused to Joseph before the birth of Jesus, that his being born
of a virgin might escape the knowledge of Satan. Thus Theqphilus,
the sixth bishop of Antioch, in the I^tin version of his Commentary
on St. Matthew^a Gospelj i. 18. has this observation, ** Ctuare non ex
simplici virgine, sed 6x desponsataconcipltur Christus? Primd, ut
per generationem Josephi origo Mari® monstraretuv ; secundOj ne
lapidaretur a Judsis nt adultera : tertio, ut in JSgyptum haberet soUo
tinm viri : quarts, ut partus ejus fiedloret diabolum, putantem Jesum
de uxorata, non de Yireine natum.'' [Why was Christ conceived not
of a mere virgin, but of one betrothed i First, that the origin of Mary
might be shown by the genealogy of Joseph : secondly, lest she should
be stoned by the Jews for an adultress:' thirdly, that in Egypt she
mi^ht have the comfort of her husband's company : fourthly, that her
delivery might deceive the devil, causing him to think JESus the son of
a married woman', not of a virgin."] Jerome ascribes this very reason
to 'Ignatius, *^ Martyr Ignatius etiam quartam addit causam cur h
desponsati coneeptus sit, ut partus, inqniens, ejus celaretur k diabolo,
dum earn putat non de vii^ne sed de uxore generatum." |[The
Martyr Ignatius, adds also a fourth reason why be was conceived of
one betrothed, saying that it was that her delivery might be concealed
from the devil, he being led to think her child the ofispring not q( a
virgin biU of a wife.] BabiLj in his Sermon on the Nativity of Christ^

M THK BPI8TLS OF IGNATIUS [^M, 21.

death of the Lord : three mysteries every where noised
abroad, yet done by God in silence. ^ How then was he
manifested to the world ? A star shone in heaven above
ail other stars ; and its light was inexpressible ; and its
novelty struck terror. All the rest of the stars, with
the sun and moon, were the chorus to this star ; and
that sent forth its light above all. And there was
trouble, whence this novelty came, so unlike to all the
others. Hence all (the power of) magic was dissolved;
and every bond of wickedness was destroyed : igno-
rance was taken away ; the old kingdom was abolished ;
God being made manifest in the form of a man, for the
renewal of eternal life. Thence began what God had
prepared. From thenceforth all things were disturbed,
forasmuch as he designed to abolish death.

20. But if Jesus Christ shall give me grace through
your prayers, and it be his will, I purpose in a second
Epistle, which I am about to write to you, to declare
more fully to you the dispensation of which I have
now begun to speak, unto the new man, which is Jesus
Christ : both in his faith and charity ; in his suflfering,
and in his resurrection, especially if the Lord shall
make it known unto me by revelation : p since ye all
individually come together in common in one faith, and
in one Jesus Christ, who was of the race of David
according to the flesh, the Son of roan, and the Son of
God : obeying your Bishop and the Presbytery with
an entire affection : breaking one bread, which is the
medicine of immortality ; our antidote, that we should
not die, but live for ever in Jesus Christ.

21. My soul be for yours, and for those whom ye
have sent, for the glory of God, to Smyrna, whence
also I write unto you, giving thinks unto the Lord ;

quotes the same opinion. These passages appear to be allusions to
this Epistle of Ign^itius. Origen, in his sixth Homily on Si. lAike^
translated by Jerome, says, " Eleganter jn cujusdam Martyris Epi^ia
acriptum reperi, Ignatium dico, Episcopum Antiochis post Petrum
secundum, qui in persecutione Rome pugnavit ad bestias, Principem
scculi bujus latuit virginitas Maris." [I have found it elegantly
written in the epistle oif a certain martyr, (I mean Ignatius, the second
bishop of Antioch ailer Peter, who in the persecution fought with
beasts at Rome,) that the Virginity of Mary waa hidden from the prince
of this worId.]~PiUB80N Vindicw IgmUianm^ Par. i. cap, 2.
» CompJ&e 1 Cor. xiv. 3S.

TO TH£ BPHBSIAlff* 65

and loving Polycarp, eren as I do yon. Remember
me, eren as Jesus Christ doth remember you. Pray
for the Church which is in Sjrria, whence I am being
carried bounds to Rome, being the least of all the
faithful that are there, as I have been deemed worthy
to be found to the glory of God. FareweU in God the
Father, and in Jesus Christ, our common hope.

« Ignatius was bound in chains, at Antiocb in Syria, and tbera
dalivered to the soldiery to be carried to Rome^ as he expresses in his
Epistle to the Romans,

r"^

4 .

EPISTLE OP IGNATIUS

TO THS

MAGNESIAN&L

Ignatius, who is also called Theophorus to the
(Church) blessed by the grace of God the Father, in
Jesus Christ our Saviour; in whom I salute the
Church which is at Magnesia, near the Maeander ; and
wish it all joy, in God the Father, and in Jesus ChAist.

1. Having heard of your well ordered love and
charity in God, 1 determined, with much joy, to speak
unto you in the w faith of Jesus Christ. , For having
been thought worthy to obtain a most excellent name,
in the bonds which I carry about, I salute the Churches,
wishing in them a union both of the body and spirit of
JESUfif'jHRisT, our eternal life ; (as also) of faith and
charity, to which nothing is to be preferred ; but espe-

Jlllpiiilly of Jesus and the Father, in whom if we undergo
all the injuries of the prince of this, world, and escape,
we shall enjoy God.

2. Seeing then that I have been thought worthy to
see you, by Damas^ your godly and excellent Bishop,
and by your worthy presbyters, Bassus and ApoUonius^
and by my fellow servant Sotio ihe Deacon, in whom I
rejoice, forasmuch as he is subject unto his Bishop as
unio the grace of God, and to the Presbytery, as unto
the law of Jesus Christ, (I determined to write unto
you.)

3. It is your duty also not to despise the youth of
your Bishop, but to yield all reverence to him, accord-
ing to the power of God the lP*ather. As also I perceive

your holy Presbyters do, not considering his youthful

I II a

» Compare Ignativs* Epiat. to Ephea. Sect 1. Eusebius, Eeelea.
Hist iii.36. says that ' Ignatius wrote an Epistle to the Chureh in
Magnesia near the Meander, in which he makes mention of their
Bishop Damas.*

* . , *
I

^4»5»^] lONATIVS TO THB IU«NBiUNS. *V|^

appearance, i> but at men prudent in Go]>» submitting to
him ; and not to him (indeed), but to die Father of <im
Lord JK8178 Christ, the Bishop of us all. It becomes
you therefore to be obedient with all sincerity, in honor
of him whose pleasure it is (that ye should do sojj. For,
otherwise, a man deceives not this Bishop whom he
sees, but affronts him who is invisible. For whatsoever
of this kind is done, it reflects Hot upon men, but upon
God, who knows the secrets of our hearts.

4. It is therefore fitting that we should not only be
called Christians, but be so : as some call a Bishop by
the name (of his office), but do all things without him.
But such men appear to me void of a good conscience,
since th^y are not gathered together firmly, according
to God's commandment.

5. Seeing then all things have an end, there are set
before us at Once these two things, death and life : and
every one shall depart into his proper place. For as
there are two sorts of coins, the one of God, the other
of the world, each having its own stamp impressed
upon it,« so the unfaithful bear the mark of this world,
and the faithful in charity that of God the Father
through j£stjs Christ, through whom unless we hold
ourselves in readiness to die, after the likeness of his
passion, his life is not in us.

6. Forasmuch, then, as I have seen in faith and love
your whole multitude, in the persons of whom I have
before written, I exhort you that ye study to do all
things in a divine concord ; your EHishop presiding in
the place of God, and your Presbyters in the place of
the council of the Apostles, and your Deacons, most
dear to me, being intrusted with the ministry of Jesus
Christ, who was with the Father before all ages, and
in the end hath appeared.^ Do ye all, therefore, be in
subjection one to another," following the same holy
course. And let«no man look upon his neighbor after
the flesh, but in all things love ye one another in Jssirs
Christ. Let there be nothing among you which can
cause a division ; but be ye united to your Bishop, and

>» nh;^(yoft^v yfwrepiicjh^ rrf^cr— Thif may Tsfer either to hie youth,
or to his recent ordination.

* Compare Rev. xiii. 16. ^ Heb. L 3. iz. 36.

• Epb. V. 81.

68 THl IPISTLl or I0NATIV8 [$7,6»^.

to those who preside over you, to be your pattern and
direction' unto immortality.

7. As therefore the Lord did nothing without the
Father/ being united to Him ; neither by himself nor
yet by his Apostles, in like manner do ye nothing with-
out the Bishop and the Presbyters. Neither endeavor
that any thing may appear reasonable unto yourselves
privately ; but being come together into one place, have
one prayer, one supplication, one mind, one hope, in
love and in joy undefiled.*^ There is one (Lord) Jesus
Christ, than whom nothing is better. Wherefore
come ye all together, as unto one temple of Gop, as
unto one altar, as unto one Jesus Christ, who pro-
ceeded from one Father, and exists in One, and is
returned (to One).*

8. Be not deceived with strange doctrines, nor with
• old fables which are unprofitable.'' For if we still con-

/ tinue to live according to the Jewish law, we acknow-
1 ledge that we have not received grace.i For even the
V^ most holy prophets lived according to Christ Jesus.
For this cause they were persecuted also, being inspired
by his gpace, fully to convince the unbelievers that
there is One God, who hath manifested himself by
Jesus Christ his Son ; who is his eternal word,>* not
coming forth from silence," who in all things was well^
pleasing to him that sent him.

9. If, therefore, they who were brought up in these
ancient laws, have come to the newness of hope, no
longer observing sabbaths, but keeping the Lord's day,*

f Compare Rom. vi. 17. Phil. iii. 17.

« John X. 30. ziT. U, 12. xvii. 21, 22. h Eph. iv. 3-6.

I John xvi. 28. . k Tit. iu. 9. i GaL v. 4. » John i. 1.

" See note (C) at the end of the volume.

« The error here pointed out is that of observing the Jewish Sabbath,
to the nefflect of the Lord's day. That the first day of the week wai
constantly observed by the early Christians is plaiti, as well irom in*
stances in the New Testament, in which th^ habitual assembhnff of
Christians, and their celebration of the holy sacrament, on that day,
are distinctly ascertained, (Acts xx. 7. 1 Cor. xvi. 2. compared with
1 Cor. ji. 20.). as from the testimony of Justin Martyr, {Apology,
Sect. 89.) Tertullian, {Apology^ c. 16.) and others. It was kept so
atiictly as a festival, that &sting was forbidden on that day. " Die
Dmninico jejuniiun ne^ ducimus." Tert^li^ian Pe Corond AHlUti^
cap. 3.

The MTenth day of the week, which is always desigiiatod bj tht

( 10.] TO THE MAaVE81AV0.

in which also our life is sprung up by him, and through
his death which (yet) some deny :«^By which mystery we
have been brought to believe, and therefore wait* that
we may be found the disciples of Jesus Christ our
only teacher : — How shall we be able to live without
him, whose disciples the very prophets were, and whom
by the Spirit they expected as their teacher? And
therefore he, whom they righteously waited for, being
come, raised them up from the dead.

10. Let us then not be insensible of his goodness.
For if he had dealt with us according to our works, we
should not now have had a being. Wherefore being
become his disciples, let us learn to live a Christian
life. For whosoever is called, by any other name
beside this, is not of God. Lay aside therefore the evil
learen, which is grown old and sour ; and be changed
into the new leaven, which is Jesus Christ. Be ye
salted in him, lest any of you should be corrupted, for
by your savor ye shall be judged. It is absurd to nanie
Christ Jesus, and to be still a Jew. For Christianity
embraced not the Jewish religion, but the Jewish the
Christian : that so every tongue that believed might be
gathered together unto Gon.

word Sabbatum in the early Christian writers^ was also obsenred lui a
religions festival. Even the Montanists, although very anxious to
introdoce severe discipline in the observance of fasts, abstained from
listing on Saturday and Sunday, when they kept their two weeks of
JCerophaguB. '*Duas in anno hebdomadas Xerophagiarum, nee totas,
exceptis scilicet Sabbatis et DominiciS) oflferimus Dto." (Tertullian
de Jejuniisy c. 15.) The Saturday before Easter day was, however,
observed as a fast. In the Apostolical Constitutions^ which may be
taken to represent the usage of the Church in the fourth century,
sentence of suspension is denounced against any of the clergy who
should fast on Saturday or Sunday. (Canon 64.) This observance,
which probably arose from a desire of conciliating the Jewish converts,
continued in the Eastern Church for many centuries. In the Western
Church, Saturday was usually observed as a fast. The custom, how-
ever, was not general even in Italy. Ambrose, bishop of Milan, in the
fourth century, when he was at Rome, observed the day as a fiist, but
at Milan made no distinction between Saturday and the rest of the
week. His answer to Augustine, who consulted him upon the point,
has become almost proverbial. **When I come to Rome, I &st on
Saturday, as they do at Rome ; when I am here I observe no fast. In
like manner my advice is that you observe the custom of every Church,
where you happen to be." (ADoasTiNi ad Januar* Epist 118.
Cave's Primitive Christianity, Part. f. oh. T. Bp. Kats*8 Ttr-
tuUian, chap. vi. p. 409. Ist edit.)

70 THK BPI8TLE OF IGNATIUS [^Il,l%l3«l49l€.

11. These things, my beloved, (I write unto you,)
not that I know of any among you who are thus dis-
posed, but, as one less than yourselves, I would warn
you, not to fall into the snares of vain-glory, but to be
fully instructed in the birth, and sufferings, and resur-
rection (of Christ), which was accomplished in the
time of the government of Pontius Pilate ; all which
was truly and surely performed by Jesus Christ, our
hope, from which God forbid that any of you should
ever be turned aside.

12. May I have joy of you in all things, if I shall be
worthy of it. For although I am bound, I am not
worthy to be compared to one of you who are at
liberty. I know that ye are not puffed up. For ye
have Jesus ChrIst in your hearts. And the rather
when I commend you, I know that ye are ashamed, as
it is written. The just man condemneth himself. p

13. tjrire diligence, therefore, to be established in the
doctrines of our Lord and the Apostles, that so what-
soever ye do, ye may prosper both in body and spirit :
in faith and charity, in the Son and in the Father, and
in the Spirit, in the Beginning and in the End ;<i together
with your most worthy Bishop, and the well-woven
spiritual isrown of your Presbytery, and your godly
Deacons. ^ Be subject to your 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 (among
you) an union both in body and spirit."

14. Knowing you to be full of God, I have the more
briefly exhorted you. Remember me in your prayers,
that I may attain unto God ; as also the Church which
is in Syria, whence I am not worthy to be called. For
I stand in need of your joint prayers in God, and of
your charity, that the Church, which is in Syria,
may be thought worthy to be nourished* by your
Church.

15. The Ephesians from Smyrni^, whence also I
write, salute you; being present here to the glojcir of

» ProT. xviii. 17. Septuagint.

* Rev. i. 8. » Eph. iv. 4.

* d^vtveifwaif to be beaewed. Copipaie Hos. ziv. 5.

TO THB MAONESIANS. 71

6oD, in like manner as ye are, who hare in all thinfrg
refreshed me, together with Poly carp, the Bishop of the
Smymeans. The rest of the Churches, in the honor of
Jesus Christ, salute you. Fare ye well in the concord
of God, pQssessing his inseparable Spirit, which if
Jesus Christ.

"'■^aV- ■■ TBI

■PJSTLB OP IGHATIVS

TRALLIANS.

IfliATiua, who ii also called TheophoniSi to the
v|U^ Church vhich is M Tralles in Asia, helor^d of
'' ' Qlttthe Father of Jesv8 Christ, elect and worthy of
GoDJ haviog peace through the flesh, end blood, and pas-
sion of JImVI^Chkist, our hope, in the resurrection unto
him} viKUfi ^6 1 salute in it^fulqess, (continuing) in
th«i>posUfic^baracter, wishiof^tt a}! joy and happiness.

1. I have heard of your blameless and constant dis-
position through patience, which not only appears in
your outward conversalioa, hot is naturally rooted and
grounded in you; even as {olybius* your bishop hath
declared unto me; who canile to me at Smyrna, by the
will of God and Jxsus CiinisT, and bo rejoiced with me
in my bonds for Jesus Christ, that I saw your whole
assembly in him. Having therefore received by him
the testimony of your good will toward me for God's
sake, I seemed to f nd you, as I knew ye were, the
followers of Go».

3. For inasmuch as ye are subject to your Bishop as
to JEsrs Christ, ye appear to me to live not after the
manner of men, but according to Jesus Christ, who
died for us, in order that, believing in his deadi, ye
may escape death. It is therefore necessary that ye do
nothing without your Bishop, even as ye are wont:
and that ye be also subject to the Presbytery as to the
Apostles of Jesus Christ, out hope, in whom if we
wa^ we shall be found (in bim).^ The Descons also,

• EniEBma mentbiu this Poljbius, la iiii account of thii Epiftl*.
ffiil. Eeclet. iiL 36.

le PtkiL iu. 9.

^39 4,5.] TO TH£ TEALLIAN8* 73

as being the (ministers) of the, mysteries of Jebvh
Christ, must by all teeans please all. For Hmw mre
not the ministers of meat and drink, but ofihe Chnrch
of God. Wherefore they must avoid lt!l offences, as
(they would aToid) fire.

3. In like manner, let all reverence thli^ Deacons as
Jesus Christ, and the Bishop as the Father : and the
Presbyters as the council of God, and the assembly of
the Apostles. Without these there is no Church.
Concerning all which I ^m persuaded that ye think
after the very same manner. For I have received, and
even now have with me, the pattern of your lov-a ia
your Bishop: whose very look is much instruclioi^
and his mildness, power : whom I am persuaded lb9t
eved the ungodly reverence. But*" because I litt9 4
love toward you, I will not write any more sharply
unto you about this matter, although I very well might;
I have even taken so,nn)^h upon myself, who am but a
condemned (captivd), M to command you tf if I wisre
an apostle.

4. I know many things in GrOD i kut I refniin mf selC
lest I should perish in my boasting. For now I ought
the more to fear, and not hearken to thoM thiU would
puff me up. For they, wka (so) apiciJi. to jDe» chasten
me. I love to suffer, but t lino w oat if I* be worthy.
And this desire, though to others it d^ not appear,
yet to myself is (on that account) the BMNPe 4io1«nt. I
have, therefore, need of modemtian, by whidh^the Prince
of this world is destroyed.

5. Am I not able to write to you of heavenly things?
But I fear lest I should barm you who are babes in
Christ : excuse me (this care) : lest, not being able to
receive them, ye ^should be choked with them. For
even I myself, although I am in bonds, yet am not
therefjpre able to understimd heavenly things, as the

* 8v XoyC^ofiac ical ro^s hOiots btrptnaBat. dfintuvTas ^ oh fci^fiai Umdv
r&rtpo¥j iovifuvos yp&^tuf hthp rv^rvn 9k mdn ^f|v, fvfl dy Karoucfuros its
ivSoToXof iiny iiarioota^ai, T^s pwtTigB IS •videully osrrupted, and
wflft M^ before tbe elfl Latin Version was made, which u here only a
verbal translation of thefiepante Greek wocds.^ ^jkLHisius, Pearson,
and Smith all endeavor to explain tbe fumfff^ witboot eoooess. The
tianaktbn in tbe lest is tibat «f iAnbbiihop W«uub. It is founded
upon the readiny s t gea ted by the OMranpoBifiiif paangi in the inter-

Vol. IV.— 7

74 TUt tPJSTlt or tONATIUS (^d.

orders of the angels, and the several companies of
them under their respective princes, things visible and
invisible : but in these I am yet a learner. For many
things are wanting to us, that we come not short of God.
6. I exhort you therefore (or fatliar) not I, but the
love of Jssrs Christ, that ye use none but Christian
nourishment; abstaining from all' strange pasture,''
which is heresy. For such confound Jisvs Christ
with their own poison,* while they seem worthy of
belief. As men give a deadly potion mixed with sweet
wine ; whi«A he who is ignorant of doth with the
treacherous pleasure sweetly drink in his own death.^

d fiordvtf — Compare Epist to Ephes. % 10 ; Epiat. to PkUadelph. % 3.

* §1 Kai^l wapeitirXiKOVciv IijooBv A.pnrr6v — ^VOSBIUS* CODJectlire, o{ KtH
iotft foandul upon the old Latin Version and the reading df the inter-
polated BpMe, anpean highly probable, and is here followed.

t CSompOB Mipm, to PhUadelph. f 2. A similar comjparison, but
more poetinL is ivad by Chrtsostom^ Contra Judteoa ul (Tom. VI.
p. 344. d4 oaTile.) JLadatrlp ol rlk Sri\fir^pia Ktpdvpwm ^Apfnutm, fifXirt
ri i ar^M Hit c^Aunf wepixptovreSf e^apdSacrov iroio9ei riiw ffkiSnt,
Although CoaTsosTOM's appUcatbn is the same as that of Ignatius,
it might almost be supposed that he was acquainted with the beantiftil
passage of Lugretios, as beautifully imitated by Tasso, in which tbi
applkatkn is dtfineDt.

Mam Tdfiti pneriB absinfiiia tetra medentes
C^onm due eonantur, prius oras itociila cireuim
Oontiiigniit mellis dalci flavoque iiqoore,
tTt paflroniin staa improTida ladificetur
Laoronim tenna, interea perpotet amaram
Absinthi laticem, deoeptaqoe noo capiatoTi
8ed potioB tali tactu recreata valescat.

LtJCRBT. rV. 11.

— For, as ofl, benign,
he sapient ntirse, when anxioos to enforce
On the pale boy the WDrmwood's bitter dranght,
With loscious Doney tints the goblet's edge,
Deceiving thnb, while yet mraMd to guile,
His unsospectuig lip, till deep he drinks ;
And gathers yigor from the Tenial cheat ; —

Good's LucreHtu, IV. 10 ss.1

Cosi all' e^o &nciul poralamo sspersi
Di soave hcor j^li orii dd^vaso :
Socehi amari ingannato intanto ei beve,
E daU* iAganno soo vita rieere.

Tamo €hr, Lifr. L 8.

[Thns the sick infimfs taste diagoised to best,
We tinge the v e sse l 's brim with Joiees sweet;
The bitter dranght Us wilUng lip reoeiveb;
He driaka deaeared, and so deosived be ihrss.

Hoou's 7Vms% I. ai as.}

^7,fi|9,10.] TO THX TRALLIAN8. 75

7; Wherefore, guard yourselves against such persons.
And that ye will do, if ye are not puffed up, but con<r
tinne inseparable from Jesus Christ our God, and
from your B^bhop, and from the commands of the.
Apostles. Ifttlhat is within the altar is pure. But he
that is without is not pure. That is, he that doedi any
thiBf without the Bishop and the Presbyters, and the
Deacons, is iiot pure in. his conscience.

8. Not that I know there is any thing of this nature
among you ; but I forewarn you, as greatjjjr beloved of
me, foreseeing the snares of the devil. '\ Wherefore
putting on meekness, renew yourselves in faith, that is
the flesh of the Lord, and in charity, that is the blood
of Jesus Christ. Let no one of you bear a grudge
against his neighbor. Give no occasion to the Gentiles,
lest by means of a few foolish men, the whol^ft congre-
gation of God be evil spoken of. For wo to that
man through whose vanity my name U Uasphekned
by any.*

9. Stop your ears, therefore, when anyone^ ipeiks to
you against Jesus Christ, who was of the race of
David, of the Virgin Mary : who was truly born, and
did eat and drink, was truly persecuted under Pontius
Pilate, was truly crucified, and died, in the sight of
those in heaven, and of those on earth, end of those
under the earth. Who also was truly raised from the
dead, by his Father ; after the same manner as he will
also raise up us who believe in hiim, by Christ Jbsvs,
without whom we have no true life.

10. But if, as some who are Atheists,^ that is to say,
unbelievers, pretend, he suffered only in appearance — r
they themselves living only in appearance — why then am
I bound ? Why do I desire to fight with beasts ? Then do
I die in vain. Verily I He not against the Lord,

s Isa. Ki. 5.

k This is a plain allusion to the heresy of the Docets, to which St.
John probably refers in 1 John iy. 3. " Bvery s{Mrit that confesseth
pot th«t Jesus Chbist is come in the flesh, is pot of God." They
imagined that the body of our LpRD yfaa no real substance, but an
unsubstantial phantom. Simon Magus is said to have been the
author of this heresy. Menander, his disciple, was a contemporary of
Ignatius, and is said by Jostin Martyr, Apol. c. 34. to have deceived
many in Antioch. Compaie Jgn^tius* jppiaU^ t9 the Smyrneanif

70 IGNATIUS TO TH£ TRiOtLIANS. [^ 11, 12, 13.

11. Flee, therefore, these evil scions, which bring
forth deadly fruit ; of which if any one taste he shall
presently die. For these are not plants of the Father.
For if they were, they would appear to 'be branches of
the cross, and their fruit would be incorruptible; by
which he invites you through his passion, who are
members of him. For the head cannot be without its
members, God having promised ti union, whicji is
himself.

12. I salute you from Smyrna,^ together with the
Churches of God, which are.present with me, who have
refreshed me in all things, both in body and in spirit.
My bonds, which I carry about me, for the sake of
Christ, beseeching him thai I may attain unto God,
exhort you. Continue in concord among yourselves,
and in prayer one with another. For it becomes every
one of yon, especially the Presbyters, to refresh the
Bishop, to the honor of the Father, of Jesus Christ,
and of the Apostles. I beseech you that you hearken to
me, in love, that I may not, by those things which I
write, rise up in witness against yon. Pray also for
me, who stand in need of yoqr love, through the mercy
of God, that I may be worthjf of the portion which I
am about to obtain, that I be not found a cast-away.^

13. The love of those who are at Sm3rma and Epbe-
sus salutes you. Remember ye in your prayers the
Church of Syria, from which I am, not worthy to be
called, being one of the least of it. Fare ye well > in
Jesus Christ, being subject unto your Bishop, as to the
command (of God), and in like manner to the Presby-
tery. Love every one his brother in simplicity of
heart. May my soul be your e9:piation,"' not only
now, but when I shall have attained unto God. For I
am yet under danger. But the Father is faithful in
Jesus Christ, to fulfil both my petition and yours : in
whom may ye be found unblameable.

i Matt. zv. 13. ^ 1 Cor. ix. 27. i lfifi<ao9t — Be strong.
■ The Greek text here has kyvi^tn i^Qv rd i/tdv irre^/ia. Vossiua
proposes to read ftyvc9^« iftuyj and Cotelerius iyv(^q)^(.

■V

TBI

EPISTLE OF IGKfATIUS

TO THl

ROMANS,

Ignatius, who is also called Theophorust to the
Church which hath obtained mercy in the Majesty of
the inost high Father, and his only Son Jesus Christ,
beloved i^nd illuminated through the will of Him who
willeth all things, which are according to the love of
(Jfisus Christ, our GroD ; (to the Church) which pre-
flides also in the place of the region of the Romans,
worthy of God, and of all honor and blessing end praise ;
worthy to receive that which she wishes, chaste, and
pre-eminent in charity, bearing the name of Christ
and of the Father, which I salute in the name of Jesus
Christ, the Son of the Father : to those who are united
)both in flesh and spirit to all his commands,^ and wholly
filled with the grace of God, and entirely cleansed from
the stain of any other doctrine, be all undefiled joy in
Jesus Christ our God.

1. Forasmuch as, through my prayers to God, I have
obtained to see your faces worthy of God,* which I
much desired to do, being bound in Christ Jesus I
hope to salute you, if it shall be the will of God that
I shall be thought worthy to attain unto the end^ For
the beginning is well disposed, if I shall b^t have grace,
^thout hjnderance to take upon me my lot. But I fear
your love, lest it injure me. For to you it is easy to
do as ye will : but to me it is^ difficult to attafn unto
God, if ye be (too) indulgent to me.

2. For I would not have you please men, but God ;
even as also ye do. For I shall never have such an
opportunity of attaining unto God; nor will your

* This Epistle was written from Sm3nrna. But Ignatius, hsvisg
S0t out to be brought to Rome, speaks in anticipatioa of his arriTal

.*)

78 THE BPISTLX or lONATfim [$3«4.

names erer be inscribed upon a better work, if ye only
keep silence. For if ye are silent with respect to me,
I shall be made partaker of Gron : but if ye shall love
my flesh, I shall again have my course to run. Ye caQ
do me no greater (kvor, than to suffer me to be offered
up to God, now that the altar is prepared ; that when
ye are gathered together in love, ye may sing praises
to tbe Father, in Christ Jesus, that he hath vouchsafed
ih'at^ Bishop of S3rriai> should be found, and to call
. him from the east unto the west. It is truly good for
me to set from the world, unto God, that I may rise
, ;^gain unto him*
. 8. Ye have never envied any one ; ye hare taught
others.* I would therefore that those things, which ye
have commanded others in your teaching, be now
established among yourselves. Only pray for me, that
God would give me both inward and outward strength,
that I may not only say, but will : in order that I may
not only be called a Christian, but be found one. For
if I be so found, I may deservedly be called a Christian ;
and be faithful then, when I shall no longer appear to
the world. Nothing that is seen is eternal ; " for the
thiiigs which are seen are temporal, but the things
which are not seen are eternal."^ For even our God,
Ibsvs Christ, now that he is in the Father, doth the
more appear.* A Christian is not made so by the mere
power of persuation, but by greatness of mind : espe-
cially when he is hated of the world.''

4. I write to all the Churches, and signify to them
all, that I am willing to die for God, unless you hinder

i> Ignatius, as the Bishop of Antioch, tbe chief city of Syria, styles
himself Bishop of Syria. Compare Sect. 9. where he refers to him-
self, as 'the shepherd of Syria.'

* Ye have never envied any other the glory of becoming a martyr
., for the name of Christ; nay, ye have enconreijred them by yoar

exhortatioDs to remain fakhful unto death.

* 2 Cor. iv. 18.

* By the power which he infuses into hb servants, enabling them
to undergo all sufferings for his sake.

ot Vossius, suggested by the old Latin version, " oi neio^ovns

^6.] iZo THs moitAirs. 79

me. I beseech vov that ye show not an unseasonable
good-will towatti iBe« Safier me to be the food of wild
))easts, by which I may attain unto Gon. I am the
^rheat of God :' and by die teeth of wild beasts I shall
be ground, that I may be found the pure bread of
Cbrist. Rather encourage the wild beasts, that they
may become my sepulchre, and may leare nothing of
my body ; that when I sleep I may be burdensone to . •
no one. Then shall I truly be a diisciple of Christ, *
when the world shall not see so much as my body*
Fray to Christ for me, that by these instrumenta I
may be made a sacrifice (of Gon). I command ypa
not, as Peter and Paul did: they were apostles, I a
condemned man: they were free, but I hitherto a
aerrant : but if t shall suffer, I shall then become the
free-man of Jssus (Christ), and shall rise free in him.
And now, being in bonds, I learn to desire no woridly
or vain thing.

5. From Syria even to Rome I fight with beasts both
by sea and land, by night and day ; being bound to ten
leopards, that is to say, a band of soldiers, who even
when kindly, treated become the worse. >" But by their
unjust treatment I am the more instructed : yet am I
not thereby justified.^ May I enjoy the wild beasts
which are prepared for me ;^ and pray that they may

s These remarkable words are qaoted by Irbnjbvs, Adv. Harea.
Y. 26. EusEBins, Hiat, Ecde*. iiL 36. Jerome, in his Catalogue of
BccUHaaticiU Writers, the ■ Mendogia Grceea, and others, say that
Ignatius addressed to the people expressions of the same nature,
when he was brought out before the wild beasts. ** O Romans, the
spectators of this contest, I am not thus condemned lor any evil deed,
but for the sake of my religion. For I am the wheat of God, and by
the teeth of wild beasts I iwall be ground, that I may be the pure bread
(of Christ)."

h This passage also is quoted by Extsebius, Hiat, Ecclea. m. 36.
Ignatius compares the ill usage which he experienced from the soldiers
. to the violence with which the beasts, to which he was condemned,
would treat him. ^' My contest with wild beasts is already begun,
and continues all the way from S^jrria even to Rome. Rather than
endure the insults, could I rejoice in tbs wild beasts which are pre-
pared for me."

i 1 Cor. iv. 4.

k Chbtsostom quotes this expression in his Homily on the Mar^
iyrdom. of Ignatius. The annus of the primitive martyrs pnsKlt
nuoiy instances, in which those who were exposed to wild beasts or
Mibjeeted to other poniahment, used means to accelerate their own

80 THS IPMTLl or lOMATIVfl [^O^T.

be found readj for me : which I will eren encourage to
devour me all at once, and not fear to touch me, as they
hare some others. And even if they refuse, and will
not, I will compel them. Bear with me (in this) : I
know what is profitable for me; now I begin to be a
disciple.1 I^t nothing, of things either visible or invi-
sible, deprive me of attaining unto Jesus Christ. Let
fire and the cross, and the companies of wild beasts,
let tearings and rendings, let breakings of bones, and
the cutting off of limbs, let the shatterings of the whole
body, and all the evil torments of the devil come upon
me : only let me attain unto Jesus Christ.

6. All the pleasures of the world and the kingdoms
of this life will avail me nothing. Better is it for me
to die for Christ Jesus than to rei^ over the ends of
the earth. " For what is a man profited, if he shall
gain the whole world, and lose his own soul ?*''* Him
I seek, who died for us : him I desire, who rose again
for us. This is the gain that is laid up for me." PaHon
me, brethren : hinder me riot from living, let me not
die,« who am willing to be GoD'f. Rejoice not in the
world ; suffer me to enter into pure U(fki : when I shall
be there, I shall be a man of God. Sofier me to imitate
the sufferings of my God. If any one hath Him within
himself, let him consider what I desire, and sympathize
with me, knowing how I am straitened.

7. The Prince of this world would fain carry me
away, and corrupt my resolution toward my God. Let
none of you therefore assist him : rather join yourselves
to me, that is to God. Do not speak of Jesus Christ,
and yet covet the world. Let not envy dwell in you :
obey Dot even me, if, when I shall be present with you,
I should exhort you (to the contrary) : but rather obey
these commands which I write unto you. I write to
yon desiring to die, though I live. My love is cruci-
fied : p and in me, who love (a heavenly object), there

death. See the Circular Epktie qf the Church qf Smyrna on the
martyrdom of Polycarp, c. S.

I Luke xiv. 27. » Matt. xvi. 26. » Phil. L 21.

* Hinder me not from attaining immortal Uf^ let me not die eter-
nally, by refusing to suffer for Christ's sake.

P The Greek here has, h litdi ipo»s ivraC^aratf koI oix ioriv iw 2^1
srfip fMfXor ^ci>^ il ^<ay, k, r. A. " There is in mf no fire delightiiig

^ 8, 0.] ' *a THE ROMANS. 81

is no (earthly) fire ; but liTing water, springing up in
me, saying with me. Come unto the Father.^ I delight
not in the food of corruption, nor in the pleasures of
this life; I desire tho bread of God; the heavenly
bread, the bread of Bfe, which is the flesh of Jesus
Christ the Son of God, who was born, in these last
days, of the seed of David and Abraham : and the drink
of God which I desire is his blood, which is incorrupt-
ible love and eternal life.

8. I have no desire to live any longer after the man-
ner of men ; neither shall I, if ye consent. Consent
therefore, that (Ood) may also consent unto you. I
exhort you in few words; believe me. And Jesus
Christ will show you that I speak truths he who is the
mouth of the Father, without deceit, in whom the
Father speaks truly. Pray for me, that I may attain.
I have not written untO you after the flesh, but accord-
ing to the will of God. If I shall sufler, ye have
consented to my wishes ; if .1 shall* be rejected, ye have
hated me.

9. Remembev.iii your prayers the Church of S3rria,
which n^w txgom God for its shepherd, instead of me.
Jesus CHRtilitwIlvi shall supply the place of its Bishop,

in matter, &c." Simeon Metaphrastes has also ^tX^Xoy. The
old Latia VersioD, which is usually a strictly verbal translation, has
"et non est in me ignis amans aliquam aquam ; sed vivens et loquens
est in me, &c" The interpolated Epistle has the same reading as the
old Latin Version oiK (<my Iv )uol irSjo <^ i\o9vrt. The senseof the
passage being to this effect : " While I contemplate Jesus, whose love
dwells in me, crucified for me, the fire which tne vain desires of the
world kindle, is extinguished within me. I perceive my whol^ heart
bedewed with the effusion of the Holy Spirit, as by a copkiiB and
perpetual stream of living water^ springing up unto everlasffcg life. '
And thence I hear as it were a heavenly voice, calling unto me, and >"• -•
saying, Come unto the Father." ■ J*/ '

Oriobn, in the introduction to his Commentary on the Boot qf ^ '
Canticles s the book De Divinia Nominibus, ascribed to Dionysius'^^I
the Arcopagite, Cap. 4 ; the Menokfgia Orceca^ on the 90th of '
December ; and many mode^rn wtiten^'i^pee in cohsidering the terms
** m^ love is crucified,*' as expresauuT-Ihe love of Ignatiu* to his ,' *
Saviour who was crucified for him. This seems the most natural
meaning of the expression.

Caye, in his L^e j^ Ignatius^ Ch. xi., follows the opinion of those
who refer the ^JWls to the disposition of Ignatiue himself who had
*' crucified the fi^h with the affections and lasts."

t Johniv. 14. w

■

83 HWATI1TS TO THE ROMANS. [^ 10.

together with yoor love. But I am ashamed even to
be reckoned as one of them. For neither am I worthy,
being the least among them, and as one born out of due
time.' But through mercy I have obtained to be some-
body, if I shall attain unto God. My spirit salutes you :
and the charity of the Churches which have received me
in the name of Jesus Christ, not simply as a passen-
ger. For even those which belonged not at all to me,
have brought me on my journey from city to city, in
my way according to the flesh.

10. These things I write to you from Smyrna, by the
most worthy of the Church of Ephesus. There is now
with me, together with many others, Crocus, most
beloved of me. I doubt not that ye havp known of
those who are gone before me out of Syria to Rome,
to the glory of God : to whom signify also that I am
near at hand : for they are all worthy both of God and
of you, whom it is fit that ye refresh in all things.

This have I written to you, on the twenty-fourth day
of August. Be strong unto the end, in the patience of
Jesus Christ.

' 1 Cor. XV. 8. Compare Epist. to the Smym^anM^ Sect. IL

^ r

■ • I

TttE

EPISTLE OP IGNATIUS

TO THB

P H I L A D E P H I A N S.

toNATius, -who is also called Theophorus, to the
Church of God the !t^ather, and our Lord Jesus Christ,
which is at Philadelphia in Asia, which hath obtained
mercy and is fixed in the unity of GpD, and rejoices
evermore in the passion of our Lord, and is fulfilled in
all mercy through his resurrection : which also I salute
in the blood of Jesus Christ, which is our eternal and
abiding joy, especiaHy if they be at unity with the
Bishop and the Presbyters and Deacons with him,
appointed according to the will of Jesus Christ whom
he hath settled according to his own wiU, in all firm-
ness by the Holy Spirit. I

1. Which Bishop I know obtained that ministry
which appertains to the public good, neither of himself
nor by men, nor through vain glory, but in the love of
GoD the Father and our Lord J^s.us Christ; whose
moderation I admire ; who by his silence prevails more
than the vain speech of others. For (his mind) is aptly
fitted to the commandments, as a harp to ^ts strings. ^
Wherefore my soul esteems his mind towaf d God most
happy, knowing it to be fruitful in 9II virtue, and perfect,
full of constancy, free from passion, and according to
jdi the moderation of the living God.

2. Wherefore, as becomes children of light and of
truth, flee divisions and false doctrines : for where the
shepherd is, there do ye; as sheep, follow after. For
many wolves,^ which appear worthy of belief, do
Uurough the allarements of evil pleasure lead captive

* See Ignatius* EpitUe to the Ephetiatu^ Sect 4L

84 '^ THE EPISTLE OF leNATIUS [^3,4^5.

those that run in the course of God. But in your
concord they shall find no place.

3. Abstain from those evil herbs,* which Jesus
Christ cultivates not, since they are not planted by
the Father. Not that I have found any division among
you, but purity from all defilement.'^ For as many as
are of God, and of Jesus Christ, are also with their
Bishop. And as many as shall with repentance return
into the unity of the Church, even these shall also be
the servants of God, that they may live according to
Jesus Christ. Be not deceived, my brethren : if any
one follows him that makes a schism (in the Church),
he shall not inherit the kingdom of God. If any one
walks after any other opinion, he agrees not with the
passion (of Christ).

4. Give diligence, therefore, to partake all of the
same Eucharist For there is but one flesh of -our
Lord Jesus Christ, and one cup, in the unity of his
blood : one altar, as there is also one Bishop, together
with the Presbytery, and the Deacons, my fellow-
servants. That so, whatsoever ye do, ye may 4o it
according to the will of God.

5. My brethren, I am greatly enlarged in my love
toward you ; and in my great joy I would establish you :
yet not I, but Jesus Christ^ in whom being bound I
feav the more, as yet being Imperfect.* But your
prayer to God shall make me perfect, that I may attain
that portion, which bjr God's mercy, is allotted unto
me : fleeing to the Gospel,' as to the flesh of ChrisI*,
and to the Apostles, as unto the Presbytery of the
Chlirch. Let us also love the prophets, forasmuch as
they also proclaimed the coming of the Gospel, and
hoped in CHRisT^and waited for him : in whom believing

« Compare the EpuOe to the TraUiam, Sect. 6.

d dftoii9\iffn6v, the deaniett wliieh is piuhiced by filtering or tituxi'
ing ft Kqnid, so ai to flepftrateffom it afl «xtr8Beo«i rabetiaie^

• CompBue loHATius* BfrittU i9 ihe Xphuiam, Sect.3.

« Having lecoozw tm the Gospel, as if it wareto JseusCteisT hit^
§dt, and to the writings of the Apostles, who are the ooancil of ths
Choreh.— Le Clebc well observes that loKirros hen specifies^ in ths
tat |ilMe,4l»Saripliin» of th^NewTsMateeM^asMsfefbget «i4
iti the second plaoe^ those of the Old Testament, as conArmatefy-of 41m
New.

He ascribes also the salvatkm of the propbsls to theif ftuthi

^8|7,8.J TO TBB FHILADKkPHIlNf. 86

also they were saved, in the unity of Jssus Christ,
being holy men worthy of all love and admiration, who
have received testimony from Jesus Christ, and are
numbered in the Gospel of our common hope.

6. But if any one shall teach you the Jewish law,
hear him not For better is it to receive the law oif
Christ from one that is circumcised, than the law of
the Jews from, one that is uncircumised.' But if either
the one or the other do not speak concerning Christ
Jbsvs, they seem to me but as monuments and sepul-
chres of the dead, upon which are written only the
names of men. Flee, therefore, the wicked arts and
snares of the prince of this world, lest at any time
being oppressed by his craftiness ye grow weak in
charity. But come all together- into the same place
with an undivided heart And I bless my God that I
have a good conscience toward you, and that no one
among you hath' to boast, either openly or privately,
that I have been burdensome to any either in much or
little. i> And I pray that this be not for a testimony to
all among whom I have conversed.

7. For although some would have deceived roe
according to the flesh, yet the Spirit is not deceived,
being from God. For it knows both whence it conies,
and whither it goes,' and reproves the secrets (of the
heart).'' I cried, whilst 1 was among you, I Sfikke
with a loud voice, Gif e ^ar to the Bishop, and to the
Presbytery^, find to the Deacons. And' some suppose
that 1 spake this* as knowing befere the separation of
same. But He is my witness, for whose sake I am in
bonds, that I know nothing from any man. But the
Spirit spake, saying on this wise ; do nothing without
the Bishop : keep your bodies as the temples of God :
love unity : flee divisions : be the followers of Christ,
as he was of hb Fa^er.

8. I therefore performed my part, as a man anxious
for unity. For where there is division and strife, God
dwells not But God forgives all that repent, if they
return to the unity of God, and to the council of the
Bishop. For I trust in the grace of Jesus Christ, that

»^

« See ndte on foNATfus* Epigtle to the JfaA4tt»{an«, S 8.
k 9 Cor. XL 9. i John iii. 9. ^ Heb. iV. 13.

Vol. IV.

]

« I

80 ^ THS-EPiflTcs aw lONUuciur [$0(UI.

he will free ybu froth' ereiy Borid^ NeTwtfaelbsir^ I
exhort yOd thsit' ye do nothing otit of strife^! btit- aio*
cording to the iii^raction of Crvibt.^ Because It have
heard some- say, Unless! find it in the ancient writihga,
I, will riot bdiever in the Go^p^L And wheii' I saidto
tkeni, It il' written <(ini the Gospel), thie^ answered me^
It is fecund wrilled^heifefre (in the Laiw). Battd me the
most atarcietft records: are- Jsstis Ohristv the ihost
imcormpted' records,- his* cross,* and death; «id rising
a^Dy and faith'in him,'hy which I desire, throngh'
yonr pirayers,- to be jsstified."

9. The priests" thenrBdyes are good; BOt ni«eh
better i» the Hi#h Briest^to whom only hafth been
comof^tted the Holy of > Holies, to whom alone hare
been' intrusted * the- secret* things ' of Gon. He 10 the
door of the Father^ by: which enter an Abfidiaitt md/
Isaac, and Jacob, send the Prophetsj 'aiid'the' Apoedet,
and the Church^ All thene^ thhige are' f6r tbeimit^ of
God: Howbeit the- Gospd hath son^ewhat in' it far
abore, the appearance' of 'onr' Lord Jisvs^ Cnk-isi^,- hie
passion, and resurreciion^ ■ For the beloted pt^hets
referred to him ^ ' bnt • the" Gpspel is' the ple^fectiion of
inbortuption. A11;:tberefore,' 'togethto are good; ^ if' ye
beliere-with chanty« -.

10." Forasmnch* as' I'am toQd,'' that;* thSrOOgli' your'
praycers and- the bvwek which- ye^ have' ifc CtfatST'
Jssus, the Cl^nifeh,' which iBin'Atitio^h4n^3rHi,-is-at
peace," it will- become -yvo; a'fl the Chi^(5h ot'Gbi)^' to'
appoint a Deacon to^' gb to them- thither tii the ambas-
sador of Ck>D, that'be may reioiee With' thenik whett-
they miset together, and glonfy the n'amef of Qbt*

1 thi« sebms to b^it^iiilofi'Mffaibftt the eoAyhete^ bi^q^m the
Cerinthiiti^and filitMiHeii, wfao^wb^ld hot iidblitiEiny dpctfih^ of 'tlie'
Goipl, except guch as could be proved by the ^nlAi|ti dT' the' Old
TeiUment. Lardneb, {CredibilUyi Put IL e. 17, p* 323;) igrete
with Lt Clerc, in'sappofiiiiff that a referancp ii here made to Uioae
who appealed, on aQ cotftroyerted poihts, to the bngiaaT^iitoirrapha of
the Goapels. The Whofe tehcrir ofthe pnMag^ "however, N6£ ^ct 6.
to 3ect. 9. appean to relate to ther Jewiah law, odin|)aied with the
Goepei.

" Coni]^ tdNAThrs^ Epui, to the Smymean§, 1 1 1. and to Pofyxirp,
i 7. Archbishop Usher is of opiiiioii that this peace to the dhafdi
of Antioch arose from the Edict of Tngafi, that the CbristiaiM should
no longer be ioOgbt oaf loir punishment.

^11.] TO THE PHILADELPHIAN6. 87

Blessed be that man in Christ Jesus, who shall be
found worthy of such a ministry ; and ye yourselves
ailso shall be glorified, ff, now, ye be willing, it is
not impossible for. you, (to do this) for th^ sake of
God, ad aiso the'ortherUieighborin^ diur^hes iiave sent
them, some Bishops, and other Priests and Deacons.

11. As concerning Philo the Deacon of Cilicia, a
man of honest ve^nt,» who now ako ministers unto
me in the word of God, with Rheus Agathopus,^ a
chosen man, who is also following me from Syria, not
regarding his life, these also, beat witness of you. And
I myself five itliaiiks' 4trftQt]». for. ]PqA^ t)iai ye hltve
reci^^ed them, eiren a» {ltu» LmBihi^ reoeived us.
Aa4 for ihMe' wba^ishonoMii ibe«i>9imy they be fop-
firen thretugh' ll^e gcace-of Jbm» €l«B.idT. The lore
of the hrtikce/k thftt ai^ at Traas JiMiiluiies you ; whence
ako I now write by BurrimiB, who was sent together
with me by those of £]piheinis a»d Smynia, £or respect
sake. May our Lord Jesus Christ honor them ; in
whom they bope^ boibio body^ and'.0oiil, <aiid spitittP
in faitli, a«d love, -asd unity; Fare ye veil in Christ
jBsnfliy our .cg(mmon l^ope.

• Aetflvi.3. : •B&^SpUt, to the Si»^memi»,% 10.
. » 1 Thei. V. 63.

■ t

^ • ■

PPISTLE OF IGJIATIUS

TO THl '

SMYRNEANS.

■ .- f\r- ••'"• 7"^ , • ■ • ' • •

loNATurs; ¥M^;ijr^^ to th^

Chureh of G^ii>|fe Vmi^ and of the beloved Jmbvu
Christ, whieh'jfmj^m in Asia^:(a Chureh, wkicfh
is mercifully hlf^S&tL ^W I i f y ery good gift,* being filkd
with faith and eharitv,* so tibat it is wanting in no good
gift, most godly, '^nofruitfnl in saints,) all joy through
%e immaculate sj^rit and the word of Gop. • •

m
1,^.1 " ' * " • ' ' ' J .' »

1. I gle^ifj Gop, eren Jxsds Christ, who hath
given yon such wisdom. For I haTe4>bser?ed that yon
are settled in an immoveable faith, nailed,' as it were to
the cross of the Lord Jesus Christ, both in the flesh,
and in the spirit,' and are confirmed in love through
the blood of Christ, being fully persuaded of those
things which relate unto our Lord, who was truly^ of
the race of David according to the flesh, (but) the Son
of God, according to the will and power of God, truly
born oif a virgin, and baptized by John, that so all
righteousness might be fulfilled in nim,<^ truly crucified
for us in the flesh under Pontius Pilate and Herod the
Tetrarch. By the fruits of which, by his most blessed
passion, we are : that he might set up a token ^ for all
ages through his resurrection, to all his holy and faith-
ful servants, whether they be Jews or Gentiles, in one
body of his Church.

2. Now all these things he sufiered for us, that we
might be saved. And he sufiered truly, as he also

• 1 Cor. vii. 25.

k These obaervations are'directed against the Docete, who denied
Christ had a real body. Compare Sect. 4. and EpUt, to 7Voi/taa&
§10.

» Matt. ill. 15. i Isa. v. 26. xUx. 22. Izii. 10.

$3.] ; ICHfilTinS TO THB SWRNliANS. 89

truly raised up himself. And Dot» as some unbelierers
say that he only seemed to sulfer, they themselres
seeming only to bt (Christians).* And as they believe
so.shall it happen unto them, wben Uiey are divested of
the body,, and shall becoine tnere spirita.

3. For I know that even after the resurrection he
was in the desh, and believe that he is still so, And
whein he came to those who w^re with Peter, he said
uoto them, l^ake, handle me, and see that I am not an
incorporeal demon:.' And straightway they touched
him and believed, being conviuced both by his flesh and
by his spirit. For this CM^$p iKey despised death, and
were found above it. But a(lter t]^ i^sfirrection, he did

•Compare BphL to TVa/lionr,' t la Thin TiRTULLiAN,'iiifD.
VaUrUinianoa, c. 37. " Ita omaia iH itntgiaeii urgent, pland et ip^i
isMginftiii Chnstianh'' . - ..

Theee wordis are ih aU probability,- a loeecf quotation from the Gospel
of St. Luke XXxiv. 39. ifniXaf^vurs /u, koI IStrt' Sri vvs^fia vdpna imL
SiTTia oiK Ix^i naSiiii^ BiufsTrt ix/"^' . "Handle me^ end Me ; for a
spirit hath not flesh and hones as ye see qse^ have." Ignatius ev^
dentljr h^re uses the ^ord demon to Ae^n no thore than "spiAt." It
is* so- lAuch fhe cufKom foi^ the early CThristian writchrs (o ^note fhe
flobstance, and not the -very woMrof Seiiptuie ; and loNATine, when
be wrote this Epistle, w^fi so likely to qaote from memfwy { that pro-
bably the allusion, in this case^ would scafcely have been questioned,
had not EnsEiaius {BttUs. EM, ill. 36.) exprlessed his ighorance of
the' place whence the qnotation was Ukm : And Jerome on two occc-
iioos (IM* Seriptorilnu JEfccluiasHeiif and in his Commentary on
baiahf libf 18.} stated thftt ItfiUTim quotes the pafnge from. the
Crpepei acoording to the ffebre%n^ . In anpthec phoe {Adverfue Pela-
gtanos, lii). i) jEROitfE delKHbeA'thisGiQspdla* being "Written in i)ih
Chaldean or Syrian language, but in Hebrew characters ;" snd esyt
that ib his time, thp eany part ei the fifth isentory, it wat. in use
among the Nazarenes, and called theGospel oooordini; to the Apoetieii;
or more' j{enerally " the Gospel according to Matthew."

Orioen, (vt(9l hfjiowf lib. l.>flays that in the book whichii called
" the- Doctrine of Peter," the Saviour appears to say to his dijM»ples,
that he is not an incorporeal demon.

Thtf testimony of Jerome leaves no doubt that these words wer«
ftnad.in the Ooepel according t0 the Hebremn: but it certainljr does
not appear that Ignatius quoted from that Gospel. Le Clerc, in his
third Dissertation, at the^end. of his Hatmania Bvangetica^ and
LaRWtERi {CnedilHtify<ifthe Ooapet BUUny, Part ii. c. 5. 55.) are of
opinion that loNAtiua hne menJy alludes to St. Lake. Bp. Pearson,
{VindieimJgnatiana^ Part ii. c 9. p. 103.) agrees with Isaao Casau^
Boir in supposinff that Ignatius rders to some verbal tradition, which
might afterward oe inserted in the Gospel according to the Hebrews,
apSibed to St. Matthew.

8»

M THE Bt>I8TLB OF lONATIUI [^4^S*

eat and drink ^veith them, although .as to his spirit he
was united to the Fither.

4. Now of these things I remind yon brethren, not
questioning but that ye yourselves also believe that
they are so. But I forewarn you to beware of certain
beasts in the shape of men, whom ye must not only not
receive, but, if possible, not even meet with. Only ye
must pray for them,' that if it be the will of God they
may repent, which yet will be very hard. But of this
Jesus Christ hath the power, who is our true life.
For if all . these things were done by our Lord in
appearance only,** then I am bound in appearance only.
Wherefore then hav^I riven myself over unto deaths
to fire, to sword* to wild beasts ? But now the nearer I
am to the sword, the nearer to God ; when I am among
the wild beasts, I am with GU>d. Only in the name of
Jesus Christ, I undergo all, to suffer together with
him ; since he, who was made perfect man, strengthens
me.

5. Whom some, not knowing, do deny : or rather
have been denied by him, being the advocates of death,
rather than of the truth. Neither the prophets, nor Uie
law of Moses, nor even the €h>spel itself, even to thb
day, nor the sufferings of every one of us, have per*
suaded these meh. For they think also the same things
of us. For what doth any one profit me, if he shul
praise me, and blaspheme my Lord, confessing not
that he was truly made flesh ? N^w he that doth not
say this, doth in effect deny him, and is in death.* But

< This is an earlj instance of distinct pnjw for the -conversion of
bereticB ; as in Ibenjbub, ^Adv, ffoftff. iii. 46.) "Noe aatem prect-
mur non peraevenn ilkM in ttrrek qiMnk ipsi ibderant, sed segrcgari—
et lefl[itimd eos- generari, oonveniii ad eedeaiam Dei. Hsc pfecamar
de illis^ otiiiiis eos diUj^entes quiim ipsi semet ipaos mitant dfugeie.**

Our own Church, in the third Collect for Good Friday, expteasly
follows the example thns set, and eontinoed in the Christian Chvieh.
See Palmer's AntiquUkt qf the Engliak LMurgyy oh. 14. Vol I.
p. 333.

n Compare EfistU to the TraiHcafj Sect 10.

i Them is here a comspondenee in terms^ whicb'«annot be ez<*
preoMd in a translation. He who doth not confess that Jeotb Cbkibt
truly Ure oar 6esh (rifRt^^) ia himself (vcrM^AMf) a fearer 6f the
dead, who carries about bis own body, *^ dead While, he Uveth.**
Ctprian exjpressM the same sentiment in his tieatise De Lapm»
(p. 135. Fell.) ** Anlmam tuam misera peididisti : spiritoaiiter

^6.] TO THE 8MTRNEAK8. 01

for the names of such peraoM, thm being unbelievers,
I thought it not fitting to write them unto you. Yea,
God forbid that I should make any mention of them,
till they shall repent to a true belief of Christ's pas-
sion, which is our resurrection>

6. Let no roan deceive himself. Both the things
which are in heaven, and the glory of angels, and
princes whether visible or invisible, unless they believe
m the blood of Christ, even they shall receive con-
demnation.^ He that is able to receive this, let him
receive it » Let no man's place puff him up. For that
which is worth all is faith and charity, to which nothing
is to be preferred. But consider those who are of a
different opinion with respeet to the grace of Jesus
Christ which is come unto us, how contrary they are
to the design of God. They have no regard to chanty,
(no care) of the widow, the fetherless, and the op-
pressed, of the bound or free, of the hungry or
thirsty.

mortua sapervivere hie tibi, et ipsa ombuhns funus tuum portare
coBpiiti ; et non acriter plangia, non jugiter inffemiscis V* [Miserable
woman, tbou hast lost thy soul: spiritually &ad, thoa hast begun
here to survive thyself, and in walking to carry thine own corpse ; and
dost thou not bitterly complain, dost tbou not incessantly bewail thy>
self?] And Jerome, (jETp. xiii.) '*€luanti hodie diu vivendo por^an/
funera sua," [How many at this day carry their otsn corpses through
a long HfelJ

' k Until they shall renounce their heretical opinions respecting bii
paasion, whtcn they hold to have been merely imaginanr, and acknow-
wdge that his sufferings were real, by virtue of whlpn alone we look
for our own resurrection.

1 Ignatius is not the only early Christian writer, who held that the
death of Christ was influential in the salvation of orders of beings supe-
rior to man. Jerome, in his Commentary on the Epistle to the Ephe-
tiofw, lib. ii. says, " Descendit ergo in inferiora tnrre, et ascendit super
omnes ccbIos FOins Dei, ut non tantum leges prophetasqoe compleret,
sed et alias quasdam occuhas dispensationes, quoo solus ille novit cum
Patre. Neque enim scire possumus, quo xnodo et angelis, et his qui
io inferno erant, sanguis Christi profuerit : et tamen qoin profuerit
tiiesdre non possumus." [The Son of God therefore descended into
tfie lower parts of the earth, and ascended above all heavens, that he
mkjlit fulfil not only the law and the prophets, but also certain other
hmoen dispensa^ons, wliich he only knows with the Father. For we
can neither know haw the blood of Christ advanta^ both the angels,
and those who were in hell } nor yet can we be ignorant that it did
advantage themj

» Matt. xix. 12.

93 THE EPISTLE OF IGNATIUS [^ 7,'&

Hi They abstain from the Eucharist and froni'pmyer;
because they confess not the Eucharist to be the flesh
of our Saviour Jesus Christ, which sufleited^for oiu
sins, and which the Father, of his goodness^, rais^ il|i
(again from the dead). They therefore who ootitradidt
the gift of God, die in their disputes* But better wotald
it be for^em to receive it,v that; they might rise aDso
from the dead. It will become yoil» therefore, to abstain
from such- persons, and not to speak with themi either
in private or in public: but to hearken to the prophets;
and especially to 'the Gospel, in whioh Christ's puraion
is manifested unto us,«nd his resurrectioii perfectly de«
dared. But flee all 'divisions^ as- the beginning of evils.

8. See that ye all follow your Bishop, as- Jstftt^
Christ the Father: and the Presbytery, as. the Apoi^-*
ties: and reverence the Deacons as the oommand'of
God. Let no one do any thing which belojngs to the
Church, separittely from ^ the Bishop. Let that £ach»«
rist be looked upon as well established, which is. either
ofiered by the Bishop, or by one to whom the Bishop
hath given his consent. Wheresoever the Bishop shall
appear, there let the people also be : as, where Jssuft
Christ is, there is the Catholic *> Church. Jk is' not

»ayairay. This b the sense which Abp. Wake gives to the word. It
may perhaps mean, to acquiesce, and no longer contr&dict the gift .of
God. Bp. P£arson considers it to refer to the Agctpes^ or cominoa
feasts of the rich and the poor, which were held at the time of the cele-
bration of the Eucharist. See below, f 8. Tiiis feast, in the early age^
of the Church, seems to have preceded the Communion, (1 Cor. xL
20, 21.) but at a later period, it was deferred till afler the administ|»;-
tion of the Holy Sacrament. In the council of Carth^^, a. o. 2^ it
was decreed that the Eucharist should be receivied fiisting, except at
Easter. See BiNctBAiL Ecclenaatical AnHguUies, Book xv. ch. viL 7J
Cayb, Primitive ChrUOanity^ Part i. ch. 11. .Suic£r'« Theaawrua
on the word 'Ay&rj}. Tertullian, Apol, c. 39.

« This is the earliest instance of the use of the word Cathclic^ which
was so soon adopted todbtinguish the &ith of the Christian Cfiorch dif^
fused throughout the whole world from that of other sects, which wisihed
to. shelter themselves under the name of Christians. Pacian in hia
RpiBiU to Stmpronidn the Novatian heretic, in the fourth' centiiry, well
describes the reason of this ajpg[idlatbn. *' Christian is n^ niiune, and
Catholic my simame : the nnt is my denomtnation. the second my
distinction." (Christianas mihi nomep est, Cathoucus cc^nomeiji.
lUud me nancupat, istud ostendit.) The word Catholic oecurs iii the
introductbn to the Account qf the Martyrdom qf Polycarp, See'
BiNOflAMf Badea, Ant. BodL i. ch. i. 7.

(0»10,11.] TO THK SMTBNEANf.

lawful, without the Bishop, cither to baptize, or to
celebrate the Holy Communion.* But whateoever he
shall approve of, that is also pleasing unto Goo, that so
whatsoever is done may be surely and well done.

9. For what remains, it is reasonable that we should
repent, and, while there is yet time, return unto God*
It is good to have due regard both to God and to the
Bishop, He that honors the Bishop, shall be honored
of God. But he that doeth any thing without his
knowledge,. ministers unto the Devil. Let all things
therefore abound to you in charity, seeing ye are
worthy. Ye have refinsshed me in all things ; so shall
Jbsus Christ you. Ye have loved me absent and
present. May God repay yon, for whom whilst ye
undergo all things ye shall attain unto him.

10. Ye have done well, in that ye have received
Fhilo, and Rheus Agathopus,* who followed me for the
fWord of Gop, as the Deacons of Christ our God : who
also give thanks unto the Lord for you, forasmuch aa
ye have refreshed, them in all things. Nothing (that
ye have done) shall be lost to you. May my soul be
for yours, and my bonds, whicn ye have not despised^
nor been ashamed oC Neither shall Jbsvs Christ,
(our) perfect faith, be ashamed of you.

11. Your prayer is come to the Church of Antioch
which is in Syria.' Whence being sent bound with
chains, which are the fittest ornament' of a servant of
GU>D, I salute «H (the Churches), not as though I were
worthy to take my name from that Churph, being the
least of them." Nevertheless by the will of God I have
been thought worthy (of this honor) ; not that I am at
all conscious of deserving it, but by ihe grace of God,
which I wish may be given unto iriiir'in perfection,
that by your prayers I may attain unto'GoD. In order,
therefore, that your work may be fully accomplished,
both upon earth and in heaven, it is fitting, that, for the
honor of God, your Church should appoint some worthy

9 Marnv muU, See note (n) on Sect. 7.

4 CfompeTe EpitUe to the Philadelphiam^ Sect. 11.

' Qtoir^anoTMnis isvmoTs, Compare Bptktle ff Poltcarp, Sect. 1.
lOHATivs, Epistle to the Ephee, Seotsll.^ ' •

• Ckmpaie Ionatiuii* EpietUefto-tUJimttMu, Sect 9., to the TVal-
teMw,Sect.l3. • '.-•'.'

94 THB BPI8TLK Of IGNATIVS [^1S,13.

"delegaie, if ho being eomci m fai: ns Syria may rejaioe
with them, in that they were^l peac«/ and that thty
are again ftBiare^ to thei^r fevmer greatness, ^^d have
again received their proper hodyii It bath appeared
therefore ta me a proper measure, that'je send some
one from yon, with an epistle, to congratulate Uiem
upon the cahn which haih been giren them of Gk>D, and
that through your prayers they haTe already attained
.to a harbor. Being perfect, mind also that whieh is
perfect. For when ye are deairout to do well, Oop is
ready to enable you ihereuntow -i

12. The lore of the brethren that are at Tfoas
salntes yon. Whence also i write to you by Burriius
whom, ye sent with loe^ together with (he Epheeians
your brethren; and who hath In 9,\\ things refreshed
me. And wcnild that aU imitated him, asl)^Bg a pat-
tern of the ministry of Got* Miiy (his) grace fully
reward him. I sakite youi irefy worthy j^shop, ani
your venerable Presbytery, and your DieacocHS my
fellow>4ervants ; and all of you m. general, sM every
one in perticolar, in the najBSe of Sssua Cnnisr, and
in his ftssh and blood ; in hist passion and fesnrreeti<Mi
both fleshly and spivitnally, in the unity of 0m> with
you. Grace be with you, and mercy, and peace, «nd
patience, for evermore.

13. 1 salute the fttmfliee o^ my brethren with their
wives, and children, and the- virgins ^tmt are called
Widows.* Be strong iu the power of Ike Holy Ghost.

« See the EpUtU to the PhilacUlphidWt Sect. 10, to Polyearp,
e^ct. 7. '

* These weie the Deaeonnesaeay. whofB-oASa wm Tery aaoieiit ia
the ChiifltUn Chvnb. SL.Puil apeak«.o£PhGBjMt " a,flervent(3<^oyof)
of the Church whieh IbbX Cenchcea." Rom. xvi. 1. Ami Plimy eior
dently alludes to them, in his celebcated' Epistle : ^Ub. x. Ep. 97.)
*' Quo magts oecessarinm credid], ez duabus ancillisj que mlniatrte
dioebantur, quid esset yed et per tormentai qusiere*" [Fof which
n9f)(m I the mather deemed it peoeswry lo asoertaia the tiuth fixna
two maidens, who were called tervanta, even by torture.] They are
frequently styled Widowas TTertull. Lib. i. ad Uxm-em, c. T) and
usually were so. The qu wostioos generally required for a Deacon-
ness were, that she shoulf%e a widow, who had brane ehilclren, had
been. the wife of botiftoo husband^ and of mature agc^ fhim forty to
sixty years old. TERTUttOtMSPi VeitmdU Virgin, e. 9.) ^^^^^^
ia stiDog terma againstttfjji^elplMC intioduciog a.^iigio,. under the
nge of twenty years, ii[M||»lSiHMpir«f the DeaconncAPM. " Fiaoik

■ Mm

TO THE SMTRNEANS. 95

Philo, who is present with me, salutes you. I salute
the house of Tavia, and pray that she may be strength-
ened in faith and charity; both of flesh and spirit. I
salute Alee, my well-beloved ; and the incomparable
Daphnui^ ihid Evitechiius, ibd all (otherd) by name.
Farewell in the grace of God.

scto alicubi Tirginem in v^uatu ab a^nk nonidain viginti collocatam.
Ciii si quid refrigerii deb'iienit Epi^copcttj^, attte^ utique salvo respectu
disciplinsB prsslare potaUset, ne tale nunc miraculum, ne dixerim
monstram, in Ecdmk denotaFetur.JI^. [Indeed I know that in a cer-
tain place a virgin not yet twentj^ yiauB old was placed in the widow-
Jiood. To whom if the bishop was bound to render any assistance,
^ nufht Aarely hftve^doiie^ ta Jftipap qthv ^ay >4tl\ due regan) to
disbipEne, aW so have4>roserYed the.Chvireh. ficom the stigma of such

]tia]k|KMAs ISmtfieiii mAthih p&i^^ of idNATias; dnd froM othe^
auth)ont|f8;> that Vu^siwere ndtiiftCed iittb thia ofddr. liius Epipi^a-
Kius (^Expoait. Fid. n. 21.) says the Deaconnesses must be either
virgins, or widows who had been but once married : 1^ •xn^^vauxai drrd
Jm-fdyti^t ^^t ^3i(iBH6i' i^ai. ' The skhi^ riife is hud down in the
\^lA)etolical Qni»tUutilm9t:lM:'n:€iH^ the pr^erettee being fhete
given. to^^^iigin. ,$€e^ ^iiimxM,.ficdles.. ,4fi^ S, |l., c, w. 1, 3.
where 4dnM instanqes of vjirgin Peaconoesses are mentioned : an^
yk-LimifSStmBi\i^ <fe Uudib^ OMkiiniini, c. 17,

'-■ t

>• ■•■■ t

■* I. ■

■ ^«.:.

TBB

EPIST1«E.0F IGNATIUS

:' TO

t^tYCARP.

■ "• ,' ■ ■ ■

Ignativs, who is also called Thedij^Qnis, to Polj-
carp, Bishop of the Church which is #t Smyrna; (their
overseer)* but rather himself overseen 1^ God Uie
Father, and our Lord Jbsus Christ ; all happiness*

1. Having known that thy mind' toward God is fixed
as it were upon an immoveable rock, I exceedingly
give thanks, that I have been thought worthy to behold
thy blessed &ce, in which may I always rejoice in God.
I beseech thee, by the grace of God, with which thou
art clothed, to press forward in thy course, and to
exhort all (others) that they may be saved. Maintain
thy station with all diligence both of flesh and spirit^
Be careful (to preserve) unity, than which nothing is
better. Bear with all men; even as the Lord with
thee. Support all in love, as also thou dost Find time
to pray without ceasing. Ask more tinderstanding than
that thou already hast. Be watchful, having thy
spirit always awake. Speak to every one, according
as God shall enable thee. Bear the infirmities of all,**
as a perfect combatant; where there is the greater
labor, there is the greater gain.

2. If thou shalt love the good disciples, what thank
is it ? But rather do thou sut)ject to thyself in meek-
ness those that are mischievous. Every wound is not
healed with the same remedy. Mollify severe attacks
with lenient* fomentations. Be in all things wise as
a serpent, and harmless as a dove.« For this cause

•lCor.vu.34. k Com^. in. liiL 4. Mattviu. 17.
* Matt. X. 16.

■ i

V3,4,5.] iBVATivn TO roLTCAftr. 97

thou art composed of flesh and spirit, that thou mayest
treat mildly Uiose things which appear before thy face.
And, as for those that are not seen, pray to God that
he would reveal them unto thee, that so thou mayest
be wanting in nothing, but abound in every gift. The
times demand thee, as (pilots)>M]uire the winds, and
as he that is tossed in a tempest (desires) the haven ;
that ihovL mayest attain unto God* Be sober, as the
combatant of God. The crown (proposed to thee) is
immortality, and eternal life, concerning which thou
art also fully persw^ded. In all things I, and my bonds
which thou hasthiv^d, will be thy surety.

3. Let not thiime which appear worthy of credit, but
teach other doctrines, disturb thee. Stand firm and
immoveable^ as an anvil When it is beaten upon. It is
the part of a brave combatant, to be wounded, and ;yet
to overcome. But especially we ought to endure all
things for God*s sake, that he may bear with us. Be-
come daily more diligent even than thou art. Consider
the times, and expect Him, who is above all time,
eternal, invisible, though for our sakes made visible :
who cannot be perceived by our touch, neither is liable
to suffering, although (or our sakes he submitted to
suffer, and endured evils of every kind for us.

4. Let not the widows be neglected. Be thou, after
God, their guardian. Let nothing be done without
thy knowledge and consent ; neither do thou any thing
but according to the will of God ; as also thou dost
in all constancy. Let your assemblies be more full :*
inquire into all by name. Overlook not the men ser-
vants and maid-servants. Neither let them be puffed
up, but rather let them be the more subject, to the
glory of God, that they may obtain from him a better
liberty. Let them not desire to be set free at the public
cost, that they may not be slaves to their own lusts.

5. Flee levil arts : or rather, make not any mention
of them.* Say to my sisters, that they love the Lokd^
and be satisfied witn their husbands both in the fiesh

* Compare Ignatius' BpUtle to the Ephesiansj Sect. 13.

* The Greek text, furXX^v 32 vspi ronrvg^ Ir^tklw veto*. " Rather
make frequent diacounes rapectiiur them." The old Latin version
has the lame aenae. It leema prmUe, however, that the reading,
m| »ofo«, which if pieserved in the Interpolatsd Epiitie, is correct.

Vol, IV.— 9

98 THB BPItTLX OF XQITATIVS [^ 69 7.

and ipirit In like manner exhort my bretbrei^i in the
name of Jvatis Christ, to lore their wires, even at the
Lord the Church.' If any one ii able to remain in
chastity, to the honor of Him, who is the Lokv of (all)
fleshj^ let him remain so without boastinfr. If he boaat,
he is undone. And if he desire to be more esteemed
than .the Bisl^ijpy he ie corrupted. It becomes also
those who mwny aftd are giTen in marriage to be ttiited
withths consent of tlM Bishop, thi^o the 'marriage
may be according to godliqess, i^dmiia lust. Let all
things be done to the honor of GoD.*

6. Hearken ye (all)'' unto the Biehopy thi^t God also
may hearken to you. My soul be lecurityfor tkose
who submit to their Bishop, Presbyters, and Deacons.
And may my portion be together with theirs in God.
Labor ye one with another : strive together ; run to-
gether; suffer together : together take rest, and together
rise, as the stewards, and assessoiir' and ministers of
God. Please him, under whom ye war, and from
whom also ye reeeire your wages. Let none of you
be found a deserter. Let your baptism remain, as
arms, faith as a helmet, charity as a spear ; patience
as your whole armor. Let your works be that which
is committed to your charge,' tLat so ye may receive a
suitable reward. Be long-suffering, therefore, toward
each other in meekness, as God is toward you. Let
me have joy of you in all things.

7. Now, forasmuch as the Church of Antioch in

Syria, is, as I have learned, «t fmm^ through your

prayers,^ I also have been the more comforted and

without care in God, if so be that by suffering I shall

attain unto God, that through your prayers I may be
found a disciple (of Christ). It will be fit, most
worthy Polycarp, to call a council of the most godly

■A. ■■■■■

t Eph. V. 35. ( Cooap. Jer. zzxii. 37.

- k Although this Epistle was writtanfU^ljcsm Bishop of Smyrna,
pvseepts are included in it addresMeiD'tiie whole Church; aa St.
Paul, m his first Epistle to Timothy, introduces many instructbns to
Christians in generaL'

i rh 6cie6<nTa ifuHvt rfe tpyu iuHv, See that ^e emploT all the talents,
committed to you as a sacred deposit, for which ye will be called upon
to give an account.

k Trajan having put a stqp to the persecutioD at Antioch. Compass
tUEpMcUihePkiladeiphiamy Sect. 10. ■ ,^

^8.] TO POLTCARP. 90

meiii and choose iome one whom ye particularly lore,
' and who is patient of labor, that he may be the mes-
senf^er ff God, and to appoint him to ffo^nto Syria,
and glorify your unwearied lovcj to the praise of
CftmsT. A Christian is not in hit owi» power, but
must be always at leisure for (the atfViee of) Oon. And
this is Hie wdvk both of God, aiad of yoil^ when ye shall
havd perfectikl it. For I tr^fs^ ;tbll>iigh/the grace (of
God) that ye art ready to ^rary Mod worki.- thiit is
fitting for youin'thel^RD.' Kn'omi^ th^efore your
earnest affection^lbr i|i$^- truth, I have exhorted you by

these short leiterst'^

8.' But forasmuolfii as I have not been able to write to
all the Churches, because I must suddenly sail from
Troas to Neapolis, for so is the will of those to whom I
am subject, writ& to the Churches which are near thee,
inasmuch as thou att instructed in the will of GroD, that
they also may do^j^ihe manner. Xet those who are .
able send messengers ; and the re9t aend (their) letters
by those w^ shall be sent by you :%at thou mayest
be glorifiedf^ all eternity, even as thou art worthy.

I salote all by name : and (particularly) the wife of
Epitropus, with all her house and children. I salute ^^
Attalus my well-beloved. I salute him who shall be
thoifi^ht worthy to be sent by you into Syria. Grace
be ever with him, and With Polycarp who sends him.
I wish you all happiness in our God Jesus Christ, in
whom continue in jthe unity and protection of God. I
salute Alee my .irtff4)eloved. Farewell in the Lord.

1 The BpiftU to the Smymeans and this t6 himBelf. ;;»

• ji

4 '<

.A.

■ >
1

■■'■V';

4750^i:j

4
-% •

II-

■*•■

-. I

•if "*

-**!'

}

t.»^

7HB MARTYRDOM.

IGNATIUS.

. *

A RELATION OF THE MARTYRDOM OP IGNATIUS.

Soon after Trajan had incceeded to the Roman
empire, Ignatius, the disciple of the apostle John, a
man in all things like nnto the Apostles, governed the
Church of Antioch with all care. He had with difficulty
escaped the former storms of the numerous persecu-
tions, which happened under Domitian, like a skilful ■^■^■
pilot, by the helm of prayer aftd fasting, by the
constancy of his doctrine and spiritual labor, with-
standing the raging floods, fearing lest he should lose
any of those who wanted courage, or were not well-
grounded in the faith. Wherefore, jtehen the persecu-
tion was for the present somewhat abated, he rejoiced
greatly at the tranquillity of the Church. Howbeit for
himself he was troubled, that he had not yet attained to
the true love of Christ, nor to the perfect rank of a
disciple. For he thought'lpftt the confeiifiion, which is
made by martyrdom, would bring him to a yet moM ■
close and intimate union with'^e Lord. 'Wserefow^' - ^
having' continued a few years longer with the Church,
illuminating, like a divine lamp, the heart of every man
by the exposition of the holy Scriptures, he attained
the object of his wishes.

2. For, after this, in the ninth • year of his empire,
Trajan elated with his victory over the Scythians and

* The Greek has hvv&n^ ini, [in the ninth year;] the old Latin
▼enioii. ' ' poet ^uartnm anniy," {after ike Jour ih year.] Bp. Peajubon,
in Us dissertatidn on the year in which Ignatiiu was condemned at
Antioch by Tnyan, ibows that there is aome error ii^(his date. He
places the e?ent aa late as the eighteenth year jfCXr^U) a.d. 116.

> .. *; • i

■'«

102 THX MAETTRDOX

DacianSf and many o^tt nations, conceired that tbe
religious company of Cbristians was Yet wanting to
(Complete his nnirersal dominion. He therefor^ di^at-
ened them with persecution, unless they chose to snhmit
to the worship of devils, with M umat nations; 'so
that terror compelled all men ai godly lires either to
sacrifice or to die. Then, therefore, this noble iMldier
of Christ, apprehensive for the Church of Antioch,
was voluntarily brought before Trajan, who was at that
time passing through the city, as he was hastening
against Armenia, and the Parthians. As soon then as
he stood in the presence of the Emperor Trajan, the
Emperor said, *^Who art thou, unhappy and deluded
man,i> who art so active in transgressing our commands,
^nd beside persuadest others to their own destruc-
tion ?" Ignatius replied, *' No one ought to call (on^
who is properly, styled) Theophorus,*^ unhappy and
deluded; for the evil spirits (which delude men), are
departed far from the servants of God. But if you so
call me, because I am a trouble to those evil spirits,
and an enemy to their delusions, t confess the justice of
the appdlatipn. For having (within me) Christ the
heavenly King, I loosen all their sifares." Trajan re-
plied, ''And who isTheophorus?" Ignatius answered,
'* He that hath Christ in his heart." Then said Tra«
jan, " Thinkest thou, therefore, that we have not the
gods within us, who also assist us in our battles against
our enemies ?" *' Thou dost err," Ignatius replied ^' in
calling the evil spirits of the heathen, gods. For there
is but one Goo, who made the heaven and the earth,
the sea and all that are in them : and one Christ Jesus
• the only-begotten Son of God, whose kingdom may I
enjoy." Trajan said, ''Speakest thou of him who was
crucified under Pontius Pilate T' Ignatius answered, ''(I
speak of) him who hath crucified my sin, with the in-
ventor of it ; and hath put all the deceit and malice of the
devil under the feet of those who carry him in their

k Tis ci, K<uc66ainop. The won! KOKoSaiftw ngnifies both a penoa
who is unhappy^ or iU-fatedf and one who is under the infloence
of evil ipitits. Trajan neee the word in the fint aenee. Ignatius
replies hj a reference to the aeoond. See Psabson^ VindkitB J^gruh
tiaruB, Put ii. c 12.

o See note on the introduction to laNATixri' BpUUe t9 tk$ EpheHom.

r '

&3.1 Of lOKAVivt* 108

hemU.**^ Thenrfttked Trajafi|'>Ckirrie8t thou, then, within
thee hk| Who was crncine^ f^ ^ Tea," reptied Ignatiiui» ''
/«ftltf«flU Written, I will dwell in them, and walk la
them."^ Thcb Tmjan prbnouhced this sentence : " We
decree that]|iiatioi» who hath confessed that he carrieiBt
about wiBilii UnBHidf him that was crucified, shall be
carried in bonds by eoldiers to the great Rome, there
to be thrown to 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 thus to punish me, out of thy perfect
love towatd me, and hast made me to be put in iron
bonds, with thine apostle Paul." Having thus spoken,
he joyfully suffered bis bonds to be put about him ; and
having first prayed for the Church, and commended it
with tears unto the Lord, like a choice ram, the leader
of a goodly flock, he was hurried away by the brutal
and cruel soldiers, to be carried to Rome, and tliere to
be devoured by blood-thirsty wild beasts.

3. Wherefore with much readiness and joy, out of
his desire to suffer, he left Antioch, and came to Se-
leucia, whence he set sail. After (a voyage of) much
]abor he reached the city of Smyrna, and with great
gladness left the ship, and hastened to see the holy
Polycarp, Bishop of Smyrna, who had been his fellow
disciple ; for both of them had been instraeted by St.
John the apostle. Beins hospitably received by him,
and comimunicatinc to him spiritual giAs,* and glory-
ing in his bonds, ne entreated first of all the whole
Church, (for the cities and Churches of^Asia attended
this holy man by their Bishops, and Priests, and Dea-

*12 Cor. vi. 16.

• It is hiehly probable that, at this time, certain pretemataral powers
•oboflted in the Church, especialljr in thoae who had been ordained
to any holy office by the imposition of the hands of the Apostles
themselves. Althoogh Ignatius expesses in his Epistles ths gieatest
humility, and the fulkst sense of his mferiority to the Apostles, (Ephe'
nam. Sect. 3. Magnesiantt Sect. 11. Romant, Sect. 4.) he yet
p1ainh[ implies that some revelations were made to him, (^Ephenant,
Sect. 20.) and that he possessed some knowledge of spintiul things
which he was not then at liberty to communicate to those who were
less advanced in Christian knowledge. ( TVtUliaiu, Sect, i, 5J The
writer of this account probably lelers to some communications of this
nature. See 1 Pet. iv. 10, IL

104 TBS XAmTTRPaM K^ffr

cons, all basteniog to hinif if by any m^ans they might
reeeiTC abme part of bis spiritual gift) but more parti-
cularly Poly carp, to contend (with God) in his behidf :
that being suddenly taken by the beasts from the world,
he might appear before the fiice ofCHBisT*

4. Thus, then, he spake, and thus he testified ; ex-
tedding so much his love for Cbbist, as one who was
about to receive heaven, through his own good confes-
sion, and the earnest contention of those who prayed
together with him : and to return a recompense to the
Churches, who came to meet him by their. |rpvemors,
he sent letters of thanks to them which distilled spiri-
tual grace, with prayer and exhortation. Seeing there-
fore air men so kindly affected toward him, and fearing
lest the love of the brotherhood should prevent his
hastening to the Lord, now that a fair door of martyr-
dom was opened to him, he wrote to the Church of the
Romans the Epistle following/

5. Having Uien by this Epistle prepared, according
to his wishes, such of the brethren at Rome as were
against his martyrdom, he set sail from Smyrna and
came to Troas. For this faithful follower of Christ
was pressed by the soldiers to arrive at the great city
of Rome before the public spectacle, that he might be
delivered to the wild beasts in sight of the Roman
people, aud so receive the crown for which he |trove.
From Troas, then,^he proceeded and land^ at Neapo-
lis, and went (on foot) by Philippi throughlHacedonia,
and that part of Epirus which is next td^judamnns ;
and havii](g found a ship in one of the sea-ports»^ he
sailed over the Adriatic sea, and passing put of that
into the Tyrrhene sea, and sailing by many islands and
cities, at length he came in sight of Puteolu As soon
as this holy man saw the place, he was very anxious
to disembark, wishing to tread in the footsteps of the
apostle Paul. Btit a violent wind arising and driving
back flie ship, suffered him not to do so. Wherefore,
commending the love of the brethren in that place, he
sailed forward. For one whole day and niffht, then,
we<^ were hurried on by a favorable wind. To us, this

« Hire was inierted the Epiitle of Ignatitig to the Romans.
< Hill abmpt and haartincial changa from the third to the fint
penon ia a strong internal mark of genmaaneai. It ia exactly iimitar

^6.] OF lOMATIUfl. lOi^

was a subject of sorrow, inasmuch as we were grieved
at our approaching separation from that holy man ;
but to him it was the accomplishment of his prayers,
that he might the sooner depart out of this world, and
attain unto the Lord whom he loved. Wherefore
sailing into the Roman port, as that impure festival
was approaching to an end, the soldiers began to be
offended at our slowness, but the Bishop, with great
joy,> complied with their haste.

6. Being therefore hurried from the place which is
called the Port, we forthwith met the brethren ; for
the report respecting the holy martyr was already
spread abroad, who werd full of fear and joy. For
they rejoiced in that God had vouchsafed them the
company of Theophorus, but were afraid when they
considered that such a one was brought thither to die.
Some of these who were the most zealous (for his
safety), and promised to calm the people, that they
should not desire the destruction of the just, he com*
manded to hold their peace : for he presently knew
this by the Spirit, and saluted them all, entreating them
to show true love toward him ; expressing himself in
discourse more fully even than he had in his s|)pia|le,
and persuading them not to hinder him who was hasten*
ing to the Lord. And so, all the brethren kneeling
down, he prayed to the Son of God for the Churchy
{bat he would cause the persecution to cease, and (con*
nnue) the love of the brethren toward each other.- (This
being done) he was hurried away with all l^te into
the amphitheatre, and was immediately thrown in, ac-
cording to the previous command of Csesar, the end of
the spectacles being at hand. For it was then a very
solemn day, called in the Roman tongua the Uiirteenth
(of the Cidends of January), upon which the people
were more than ordinarily wont to be gathered toj^ether.
Thus was he delivered to ihe wild beasts, neai^ the
temple, that so the desire of the holy martyr Ignatius
miffht be accomplished, as it is written, the desire of the
righteous is acceptable:'^ namely, that he might be

to that in Acts x?i. 8, 10. " And th^y puung hj Mjiia, came down
to Troas. And after he had leen the* visbn, im immediately endea-
med to go into Macedonia*' — the fint incidental intimation that
gt Lnke theie becsBULths companion of St Paul
» PtoT. X. S4.

lOf MARTTftDOM Of lONATIUS. [^7.

burdensome to none of the brethren, by the gathering
of hif remains, according as in his epistle he had before
wished that so his end might be.^ For only the more
solid parts of his holy remains were left, which were
carried to Antioch, and wrapped in linen, as an ines*
timable treasure left to the holy Church, by the grace
which was in the martjrr.

7. Now these things were done the day before the
thirteenth of the Calends of January, Ihajk is on the
twentieth day of December, Sura and Senecius being
the second time consuls of the Romans.^ We our«
selTOs were eye-witnesses of these events, with many
tears ; and as we watched all night in the house, and
prayed God in many wdrds, with bended knees and
supplication; that he would give us weak men some
assurance of what was before done, it happened that,
having feUen into a slumber for a little while, some of
us on a sudden saw the blessed Ignatius standing by i»
and embracing us : and others beheld him pra^g foir
OS ; others saw him as it were dropping with sweat,
as if he came out of great labor, and standing by the
LoRP* Having seen these things then with great joy,
and comparing the visions of our dreams, we sang
prabes to Gon the giver of all good things* and pro*
nounced the saint blessed ; and have now made kabwn
unto you both the day and the time: tmfc |l#Bg
assembled to||9ther at the stason of Ue m«rtyidQ%)We
may communicate with the eambatant and flabk j^Mir*
tyr of Christ, who trod unddtfoot 4it devil, aiid
perfected the course which he had piocrar deeized, in
Jesus Christ our Lord* by whom and^^tli whom,
all glory and power be to the Fathse with the JI^&T
Sphiit for even Amen«

I Ss0 IftNATivs' JE!|Mti. to RamoM, Sofit. i,
k This corresponds tp a.d. 107*

tfll

CtBCULAii KPISTTLE OF THE CHURCH OF SMYRNA

THE IIARTTEDOM

ST. P L Y C A R P.»

The Church of God which is at Smjrrna to the
Church of God which is at Philadelphia, and to all the
oUier assemblies of the holy and Catholic Church, in
every place ; mercy, peace, and love from God the
Vather and our Lord Jesus Christ be multiplied.

1. We have written unto you, brethren, respecting
the other martyrs, and (especially) the blessed Polycarp,
who by his martyrdom hatf-'set, as it were, his seal, and
put an end to the persecution. For almost all things
that Went before were done^lhat the Lord might show
ut firom above a mart3rrdoa|^iroly sucS"iil| became the
GofpeL l^or he exp^tidlo be delivered up, even as
the jLo&D ftliD wasy.i&at we also should imitate his
example ; VcMM^^ring not only our own interest but
that of dur-^ neighbor. For true and perfect charity
des&M not only that a man's self should be saved, but
also all his brethren.

% The sufferings, (hen, of all the other martyrs
which they underwent according to the will o^ God,
Hrere blessed and generous. For so it becomes us, who
who are more religious (than others) to ascribe the
supreme power over all things unto Him. And who

* EvsEBins, Bc^. JERtt, vr, 15. has pi«wrv«d the rabiteDce of this
Epistle, from another co^, sent to the Chmch of PhilomeUimi in
Pniygia. He has transcnbed the Epistle from Sect 8. to the midcUe
of Stect. 19. with some vaiiations from the present Greek copy^

108 THE XARTTRDOX [^3.

indeed would not admire the greatness of their mind,
their patience and love of their Lord ; who when they
were so torn with sconrges, that the very structure of
their hodies to the inward veins and arteries was seen,
did yet endure it ; so that all who stood round pitied
and lamented them ? Others again attained to such a
degree of fortitude, that no one uttered a cry or a
groan, plainly showing to all of us, that those martjnrs
of Christ, in the same hour in which they were tor-
mented, were absent from the body : or rather that the
Lord stood by, and conversed wiA them. Wherefore
being supported by the grace of God, they despised all
the torments of the world, and by the sufferings of one
hour redeemed themselves from everlasting punishment
Whence even iHb fire of their cruel murderers seemed
cold to them : for they had before their eyes the pros-
pect of escaping that which is eternal an d unquenchable :
and beheld with the eyes of their heart those good
things which are reserved for them that endure, Tniich
neither ear hath heard, nor eye seen, nor have they
entered into the heart of man> But to them they were
now revealed by the Lord, as being no longer men, but
already become angels. In like manner they who were
condemned to the wild beasts, (and kept) a long while
(in prison,) underwent many grievous torments : beinff
compelled to lie upon sharp spikes,*" and tbrmented
with divers other punishments, that, if it were possible,
the^ t3rrant might force them, by the length of their
sufferings, to deny Christ.

3. The devil did indeed invent many thinffs against
them : but, thanks be to God ; for he prevailed not over
al]. For the brave Germanicus^ strengthened those

blC:k>r. ii. 9.

^ id}f viraf— Thefe spikes might be natural or artifictt EasEBius,
( Ui$U Ecclet, vt, 15.; who has gi^en only a brief abstraet of the eariy
f>art of this Epistle, paraphrases the expression thus : — "being some-
times laid upon whelk-shells from the sea, and upon sharp spikes."

9r^fa9wiiho9s.) . The shell of the ir^^^ or bueeinumf was amied with
rough spikes : (Plin. Hist. Nat. ix. 36.) and an iron instrument, formed
with sharp spikes projecting in every direction, used by the Romans as
a de^nce against the enemy's horse, was called ilfurear, fiom its re-
semblance to the shell of the fish of that name.

< The Latin Chorcfa celebrate the memory of Gsnnaniciif on tli0
19th of January.

^4,5.] OF POLTCARP. 109

that feared, by his patience^ and fought gloriously with
wild beasts. For when the proconsul would have per*
suaded him, telling him, that he should consider his
age, and spare himself, he forcibly drew the wild beast
toward him,* being desirous the more quickly to be
delivered from a wicked and unjust world. Upon this,
the whole multitude, wondering at. the courage of the
holy and pious race of Christians, cned out, * Away with
the wicked wretches : ^ let Polycarp be sought out.'

4. Then one named Quintus, a Phrygian, having
lately come from his own country, when he saw the
wild beasts, was afraid. Now this was the same man
who. forced himself and some others, to present them-
selves of their own^ accord (to the trhl). Him there-
fore the Proconsul induced, after much persuasion, to
swear (by the Emperor) and to sacrifice. For which
cause, brethren, we do not commend those who offer
themselves (to persecution) ; since the Gospel teaches
no such thing.

5. Now the most admirable Polycarp, when he first
heard (that he was called for), was not disturbed in
mind, but determined to remain in the city. But the
greater part (of his friends) perspaded him to retire.

: Accordingly he went into a little village, not far dis*
tant from the city, and there remained, with a few
others ; doing nothing else, either by day or by night,
but praying for all men, and for all the Churches
throughout the world, according to his usual custom. |
And as he prayed, he saw a vision,^ three days before

* Compare Ignatius! Epistle to the Romans^ Sect. 5.

f Miovs — Atheists. , This was a constant term of reproach againil
the early Chriatians, arising from their opposing the worship of the
Heathen deili|i» Thus Dio, in his life of Domitiaa, speaks of the
ekaagp of Atheism, being " very common against those who went over
ip the Jewish religion ;*' evidently alluding to Christianity^ and of
Adlios Glabrio being pat to death on that account.

Athbnaooras says that, the Grentiles brooght three principal aceo-
tadons against the Christians, — ^Atheism, banqoetting on the bodies
of children, and incest, {rpia ht^nitiiowrtv ftfiTv iyxMitara, dOctfnfrv,
Ovforrtta itirva, Oi6iieo6itovs (ii^stsJ) (Athbnao. LegaHo pro CAr£tli-
oiiif, p. 4. C. Colon. 1686.) Justin Martyr, Ajiol. c. 5. and eke-
where refers t9 the same charge; From Sect. 9. of this Epistle it ie
plain that the phrase, "away with the Atheists^** was oomadeorad
equivalent to *' away with the Christiana.'*

> EusEBius descnbes this as a dream. For he aayL " Wh«& hs

Vol. IV.-.10

110 THB MARTTRDOX [^^.''?

he was taken ; and, i)eho1cl, the pillow under his head
appeared to be on fire. Whereapon, turning t6 thos^
who were with him, he said prophetically, **I must be
hnrnt alire."

6. And when those who sought for him drew near,
he departed into another village ; and immediately his
pursuers came thither. And when they found him hot,
they seized upon two young men, one of whom being
tormented, confessed. For it was impossible he should
be concealed, forasmuch as they who betrayed him
were his own domestics. So the keeper of the peace,
who was also magistrate elect, Herod by name»^ has-
tened to bring him into the lists: that so Polycarp
might receive his proper portion, being made partaker
of Christ : and fhey that betra'yed him might undergo
the punishment of Judas.

7. The officers, therefore, and horsemen, taking the
young lad along with them, departed about supper time*
it being Friday, with their usual arms, as if they were
in pursuit of a robber. And being come to the place
wher^ he was, about the close of the day they found
him in a small house, lying in an upper bhamber,
whence he could easily have escaped into another
place ; but he would not, saying, *' The will of the
Lord be done.'^ Wherefore, when he heard that they
were come to the house, he went down and spake to
them. And as they that were present wondered at his
age and constancy, some of them began to say, *' Was
there need of all this care to take such an old man as
this !'' Immediately then he commanded to be set before
them, the same hour, to eat and to drink, as much as
they would: desiring them to give him one hdur^s

ftwoke from deep, he immediately related what he had seen to thota
who itood by." "K^wnntw H M rofroi ytvfyevw^ si9^ i^joiH^mu rtff

Tiiis ia the manner, in which Smith proposes to read and point thia
paaaage. The Prooonaul was at that period the chief magistrate of the
tiovinoe of Asia. But every year the names of ten principal mea
wera aent to him oot of each city, one of whom was appointed by the
ProeoHsal to be keeper of the peace for the following year. Sao
VALEaiua on Euseb. SRat, Bcdea, W, 15. ARiariDsa Oral. it.
Herad itppears to bavo' been efected also to some other permaiiOBt
office, in^^ by the title Khifm^.

^ 8« 0.] 'of poltcarp. Ill

liberty, that Ke might pray withbut disturbance. And I
when they had permitted him, he 8.tood praying, being \ /
full of the grace of God, so that he ceased not for two 1
whole hours, to the admiration of all that heard him ; I
in^oqiuch that many (x)f the soldiers) began to repent,
that they weye come out against so godly an old man.

8, As soon as he had finished his prayer, in which
he ^ade mention of all men who had ever been ac-
quainted with him, whether small or great, honorable
or obscure, and of the whole Catholic « Church, through- \
out the world ; the time being come when he was to \
depart, they set him upon an ass, and led him into the j
city, it being the day of the great Sabbath."^ And Herod, ;
the keeper of the peace, with his father Nicetes, met
him in a chariot. And having taken him up to them, and
set him in the chariot, they began to persuade him, say-
ing, * What harm is there in saying. Lord Caesar, and in
p&ring sacrifice, and so being safe V with other words
which are usual on such occasions. But Polycarp at
first answered them not : whereupon as they continued
to urge him, he said, ' I shall not do as you advise.'
They, therefore, failed to persuade hiiUr cpakc bitter
words against him, and then thrust him violently off
the chariot, so that he hurt his thigh in the fall. But
he, without turning back, went on with all diligence, as
if he had received no harm at all i and so was brought
to the lists, where there was so great a tumult, that no
one could be heard.

d. Now as he going into the lists, there was a voice
from heaven, 'Be strong, Polycarp, and quit thyself
like a man.* No one saw who it was that spake to
him : but those of our brethren who were present heard
the voice. And as he was brought in, there was a great
disturbance, when they heard that Polycarp was taken. \
And when he came near, the Proconsul* asked him, f

I See note (o) on the Epistle of Jonatius to the Smyrneans^ Sect.

B. p. 02.

' k The week in whieh the passion of our Saviour was celebrated was
jCfJled the Great Week t and the Saturday of that week the Great
Sabbath, This was the only Saturday which was observed as a fast,
in the Eastern Church. Bingham, Ecclea, AnU zz. c, 3« 1. Otheij
itpinions on this point are stated by Valesius, in his notes on Euss-
^lus, Ecclee, Hist. iv. 15.
» Statins CUadratus, whi> was coopnl, 4. D. W.

U2 THE MARTYRDOM [M^*

whether he were Polycarp. And, when hfe- acknow-
ledged (that he was), he persuaded him to deny (the
faith), saying, •' Reverence thy old age;' with inany
other exhortations of a like nature, as their custom is»
saying, 'Swear by the fortune of Caesar ; Repent, and
say. Away with the wicked.' "» Then. Polycarp, look-
ing with a severe countenance upon the whole company
of ungodly Gentiles who were in. the lists, stretched
forth his hand to them, and said, grjoaning and looking
up to heaven, 'Away with the wickdd.'' But the Pro-
consul tirging him, and saying, 'Swear, and I will
release thee : reproach Christ,' Polycarp answered^
'Fourscore and six years have I continued serving
him, and he hath never wronged me at all ; how thea
can I blaspheme my King and my Saviour V

IQ. And when the Proconstd nevertheless still in-
sisted, and «aid, ' Swear by the genius of Csesar,' he
answered, ' If thou art so vainly confident as to expect
that I should swear by what thou callest the genius of
Cssar, pretending to be ignorant of what I am, hear

*> Atheists. See note on Sect. 5.

It appears from the celebrated letter of Flint to Trajan, that 6M tT
the customary trials, to which those accased of Christianity were ex-^
poeed, was to urge them to S9crilice to the gods, or to the statue of the-
Emperor, to swear by the genius or fortune of Cssar, and to reproach
Christ. "Propositus est libellus, ^ine auctore, multorum nomina
oontinens, qui negarent se esse Christianos, aut fuissc, quum, pneeunte-
me, deoe appellarent, et imagini tun, quam propter hoc jusseram cum
simulachris numinum afierri, thure ac vino suppHcarent, preterea
maledicerent Curisto : quorum nihil cogi posse dicuiitur, qui sunt
revera Christiani." Plin. Ep. x. 97.

Tertullian's Apology^ c. 32. shows that the Christians in his time
were exposed to the same trial, and gives the reasons why they would
swear neither by the fortune nor by the genius of Ctesar.

Chrtsostom founds one of his eloquent appeals to the consciences
of his hearers upon this well known &ct. " Wherefore let us bear wit-
ness to Christ : for we, as well as the martyrs of old, are called upon
to bear testimony to him. They obtained that appellation, because^
when they were called upon to abjure, they endured every torment,
sooner than deny the trutn. Let us then be unsubdued, when various
passions invite us to abjure our faith. Gold commands you, * Say that
Christ is not Christ.' Hear it not then, as if it were the voice of.
God, but set at nought its counsel. EvU Iqsts pronounce the same
command. But be not thou persuaded by them, but stand firmly, that
it be not said of us, *^Tbey profesa that they know God, but in worka
they deny him.' (Tit. i. 16,) For this becomes not martyrs, but the
reverse.*' Chrtsost. Horn. i% on the Acts of the AjiO$lle$, {O^ Tom^
IV. p. 872. Savil.)

$ lly i2.] OF POLrCARP. lli

me freely professing unto thee, I am 9 Christian. And
if thou furthei^desirest to know what Christianity reairjr ,
isv appoint a day, and thou shalt hear it.^ The Pro-
consul replied, * Persuade the people.' Then said
Polyearp, * To iheis have I freely offered to give even
a reason of my faith ; for we are taught to pay to the
powers and authorities, which are ordained of God,
the honor which is due« provided it be not injurious
to ourselves. But for- the people^ I esteem them not
worthy that I should give any aeeount of tny faith to
thein.'

11. The I^roconsul said unto him^ * I have wild beasts
ready ; to those I will cast thee, unless thou repent.*
He answered, ' Call for them, then : for we Christians
are fixed in our nnnds, not to change from good to evil.
But it will be good for me to be elianged from my
grievous (sufierings) to their just reward.' The Pro-
consul added, *■ Seeing thou despisest the wild beasts, I
will cause thee to be devoured with fire, unless thou
fihalt repent.'" Polyearp answered, * Thou threatenest
xne with fire, which burns for an hour, and in a little
while is extinguished t for thou knowest not the fire
of the future judgment, and of that eternal punishment,
which is reserved for the ungodly.' But why tarriest '
thou ? Brin^ forth what thou wilt'

12. Having, said this, and many other things, (of the
tike nature,) he was filled with confidence and joy, in*
aomueh that his very countenance was full of grace, so
that not only he was serene and undisturbed at what
was spoken to him, but, on the contrary, the Proconsul
was astonished, and sent his own herald to proclaim
ihriee, in the midst of the lists, ^' Polyearp hath con-
fessed himself to be a Christian." When this was'
proclaimed by the hera}d, the whole multitude both of
the Gentiles and of the Jews which dwelt at Smyrna,
ibeing full o^^fury, cried out with a loud voice, ' This is
the teaeher of Asia,° the father of the Christians, who

» It wAW be <A§erved that the punuhment of befng burpt alivii
it here eoniideied more levere than that of beiog exposed to wild
beasta,

• The original wdrds are, & rfif iinfisias SiS4ffK«X»t^ But Edj^ttrbs^
BM, Eedea, iv. 15. RuFiNiia, and the old LAtin venion agj^ee li)i
VMxig*£LU9s$otiin$tlQ4, Jebomk, in his Catahgut qf Btdutu*'

10*

114 THl MA&TTJtDOX K U'

hath overthrown our gods, and teaches so many not to
/ sacrifice, nor to pay any worship to the gods.' And
so saying, they cried out and desired Philip the presi-
dent of the spectacles,p that he would let loose a lion
against Polycarp» Put Philip replied, that it was not
lawful for him to do so, since that kind of spectacle
was already over. .Then it pleased them to cry out
with one consent, that Polycarp should be burnt alive.
For so it was necessary that the vision should be ful-
filled which was made manifest to him by his pillow»
when he saw it on fire, as he prayed, and said propheti*
cally to the faithful that were with him, I mtist be burnt
alive.

13. This then was done with greater speed than it

was spoken ; the whole multitude instantly gathering

I together wood and faggots, out of the work-shops and

\ baths : the Jews especially, according to their custom,

j with all readiness assisting them in doing it When

1 the pile was ready, Polycarp laying aside all his upper

garments, and loosing his girdle, endeavored also to

loosen his sandals, which aforetime he was not wont to

^o ; forasmuch as always every one of the faithful,

that was about him, contended who should soonest

tioal WriterSf calls Polycarp, '^Totios Asis princeps/' [Chief (or
primate) of all Asia.]

» 'Act&pyis- The Aaiarch was chief priest of the whole province
of Asia. He is called dpxitpti^s in Sect. 21. Every year, aboat the
l^riod of the Autamnal equinox, an assembly was held in the seTcral
cities, in which one person of that city was nominated to the oflke.
The common council of all Asia afterward elected about ten, out of
those nominated by the peveral dties. It is doubtful whether all the
(en filled the office during the year, or whether the Proconso] ap-
pointed one of the ten, as in the case of the Iienarcb, or keeper of the
peace. See note (h). Sect. 6.

Yalesius (on Euseb. Hiat, Eecles. iv. 15.) is of opinion, from tho
oondnsion of thb Epistle, in which the martyrdom of Polycarp is
said to kave taken place " when I^hilip was chief priest," that one
only was appointed. In Acts xix. 31. mention is ro^le of ** certain
of the chiefs of Asiii," QA^iopx^*') whence Abp. Usher concludes
there were more thaln one. But tnose who hdd once discharged the
offibe might still be called by the name, as was sometimes the ease
with the Jewish High Priests.

The office was accompanied ^Uh great expense. For which reason
Bvtlabo says that the Asiarch was often chosen, as in this insNuiee,
fSeet, 9i') ftom the opulent citizens of Tralles. ml itt nm ^ mkrO^
rTpsXXcavfiSy) (ffiroi itfunfovrn wrXrkv irsfx^sy oi( Anifx^ iwXstfn.

^14.] or poLTCARP. lis

touch his flesh. For he was adorned by hiB gopd con- \
versation with all kinds of piety, even, before his mar-
tyrdom.^ Immediately then they put upon him the •
instruments ' which were prepared for the pile. But \
when they would also have nailed him to the stake, /
he said, 'Leave me thus; for he who hath given me
strength to endure the fire,. will also enable me, without
your securing me by nails, to remain without moving
in the pile.'

14. Wherefore they did not nail him, but bound him
(to jthe stake). But he, having put his hands behind
him, and heing bound as a ram, (chosen) out of a great
flock for an offering, and prepared to be a burnt sacri-
fice, acceptable unto God, looked up to heaven, i^nd
said, ^O Lord God Almighty, the Father of thy well-
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 (especi-
ally) of the whole race of just men, who live in thy
presence ; I give thee hearty thanks that thou hast
vouchsafed to bring me to this day and to this hour;
that I should have a part in the number of thy martyrs,
in the cup of thy Christ, unto the resurrection of eter-
nal life, both of soul and body, in the incorruption of
the Holy Spirit : among which may I be accepted /
this day before thee, as a fat and acceptable sacrifice* j
as thou hast before ordained, and declared, and fulfilled, \
even thou the true God with whom is no falsehood at 1
all. For this and for all things else, I praise thee, I \
bless thee, with the eternal and heavenly Jestjs Christ, \
thy heloved Son, witlTwhom to thee and the Holy \
Ghost be glory, both now and to all succeeding ages*
Amen.'*

« EosEBms has, " For, even before he was gprey-headed, (n^ r^r
^\tSs) he was adorned in all things by his good conversation.**

' Spyava — the pitched shirt, in which the victim was wrapped, th»
-Stake, to which he was bound, the nails, and other implements^ by
which be wns secured.

- * The conclusion of tMs prayer is differently expressed in Eu8E«
Bius : -** For this, and for all things else, I ptaise thee, I biess thee, I
gldrlfy thee, through the eternal Hiigrh Priest, Jesus Cheist thy
ieldved Son, through whom, to Thee with Him, in the Holt Ghost,
te glory both now and to all succeeding ages. Amen.*'

i^ ai «oi edy abr^ ^ wytSfLmn iiyUa 3d^a, r. r. X,

The okl Latin verrioii agrees nearly with Evsibius. '*0b bant

110 THI aiSTTRIKni [41S^1&>

16. Afl §oon as he had altered ' Amen,* «nd finislied
hif prayer, the men appointed for the purpose Kghted
the fire. And when the flame began to blaze to n rerj
great height, a wonderful sight appeared to us, who
were permitted to witness it, and were also spared, to
relate to others what had happened. For the flame,
making a kind of arch, like the sail of a ship filled with
wind, encompassed the body of the martyr, which was
in the midst, not as flesh which was burned, but as
bread which is baked, or as gold or silver glowing in
the farnacc. Moreover we perceived as fragrant an
odor, as if it came from frankincense, or some other
precious spices.

10. At length, when these wicked men saw that his
body could not be consumed by the fire, they com*
mandod the executioner' to go near, and pierce him
with his sword. Which being accordingly done, there
ramo forth* so great a quantity of blood, as extin-
guished the fire, and raised an admiration among the
poonlo to consider what a difference there is between
ilio iniidcis and the elect, one of which this admirable
martyr Polycarp was, being in our times a truly apos«
tolical and prophetical teacher, and the Bishop of the
Oitholic Church which is at Smyrna. For every word
that proceeded out of his mouth either is (already) ful-
filled, or will (in due time) be accomplished.

rom to boDodico in omnibuf, et glorior, per seteraum, Pontifieem
omnipotentom Jescm Christum, per quern tibi, et cam ipso, et cam
SptRiTu Sancto, gloria nunc, ct in futurum, et in sscula ssculonioL
Atnen."

* Both the Greek text and Eubebius, have here the Latin word
Mit^hropa. The confectoree were persons appointed to kill thie wild
beasts, at the public games ; if there was any apprehension of their
ii^uring the peoi)le. They differed from the bestiariif who fooght
with the boasts, in somewhat Aho same manner as the matador £es
flrom tho combatant in the Spanish bull-fighta.

• Tho original words are i^riXOs mptrrioa mI vXriSt utfimrof. * Then
camo forth a dove^ and a quantity or blood/ Eubebius^ and his
tranalator Rofinus, make no mention of this prodigy i and no tndip
lion of tho kind is contained in any ancient Christian writer. It has
been coi\ioctuml, with some probability, that the word wtpioH^ is on
error for <r' iftmM^ ' on the left side :' ao that the sentence woold bo
to this offiKt, ** When the executioner woundod him with the nrard^
there came forth from the wound, which was inflicted ia his left mA^
«aah'a ^aaiui^ of Mood, aaextingaiihud the ^n,**

^ 17, 18.] or POLTOARP. 117

17. But when the emulous and enyious and wicked
adversary of the race of the just saw the greatness
of his martyrdom, ^ and considered how blameless his
conversation hstd been from the beginning, and that
he was now crowned with the crown of immortality,
having without all controversy received his reward, he
took all care that not the least relic of his body should
be taken away by us, although many desired to do it«
and fo have a share in his holy flesh. And to that
end he suggested to Nicetus, the father of Herod, and
brother of Alee, to go to the governor, and hinder him
froni giving his body to be buried : lest, said he, for-
saking him that was crucified, tHey should begin to
worship this Polycarp. , And this he said at the sug-
gestion and instance of the Jews, who also watched us ^
that we should not take him out of the fire : not con- h
sidering that it is impossible for us, either ever to for-
sake Christ, who suffered for the salvation of all such

as shall be saved throughout the whole world, (the ^'^
righteous for the ungodly)," or to worship any other. ^'^.
For him indeed, as being the Son of God, we adore. ^j
JBut for the martyrs, we worthily love them,* as the '^,
disciples and imitators of our Lord, on account of their
exceeding great love toward their Master and King;
of whom may wc also be made companions and fellowv'
disciples.

18. The centurion, therefore, seeing the contention
of the Jews, put his body into the midst of the fire, and
burned it. After wliich, we, taking up his bones more
precious than the richest jewels and tried above gold*
deposited them where it was fitting. Where being

" 1 Pet. ill. 18. These words appear to be an interpolation. They

ere not found in Eusebtus nor in the old Latin version. /

* This valuable testimony of the Church of Smyrna, against the >^

adoration of Saints, agrees veith the sentiments of Augustin; *'Non /^

iit nobis religio cultus hominum mortuorum ; quia, si pid vixerunt % '^

non sic habentur ut tales quaerant honores: sed Ilium ^ nobis coll '"' :.
volant, quo iilumina^te, lietantur meriti sui nos esse consortes. Ho«

l^orandi ergo sunt propter imitationem, non adorandi propter religi- *

onem." [Let us not count the adoration of dead men a religious act ; '^■'
because, if they lived piously, they are not so thought of as if they

deeiied such honors : but they wish us to adore Him, by whdse illn^ ^^'

mination they rejoice that we are made partakers of His merits. They ^;

•le therefore to uib honored for their example's sake, not worshipped ai^ ^ .(

• nutter of reii^ion.] Aoqustin, 1>g Verd JRcliffione^ c.^ X.

118 THV MARTTROOX K 1&

gathered together as we have opportanity, trith joy
and gladness, the Lord will grant unto us to celebrate
the anniTersary i of his martyrdom, both in memory of

^ rii» To9 ftapTvp(ov ahrov fiftipw ycvJ^Xtoy, * the birth-day of his mar-
tyidom.* — The celebration of the anniversarj of the day on wUch a
martyr suffered began thus to be observed, early in the second oentmy.
At the end of the fourth, and in the beginning of the fifth centary, we
find from Chrtsostom and Theodoret (iSI^*m. Tiii. de Martyrilnu)
that these days were greatly increased in number. There are extait
sixteen homilies of Chrtsostom, preached on di^rent days set apart
for such commemorations. Bingham, Eccles. ArU, ziii. 9. 5. ^iiotss
Chrtsostom, {Horn. x\. in Ju&en/tnum,) to prove that the festival of
Babylas and Jubentinus then occurred on two successive days. The
passage, however, merely implies that the festival of Babylas occurred
ioon before that of Jubentinus : the one, indeed, on the 4th of Sep-
tember, the other on the 25th of January.

'^O ftOKopios Ba0vXas itpwriv fifuLs ivravda fitrh raiitMf rpitiv nw(f*
ydyc' cfifupov aTpanoyrCiv ^vvapU iyUav^ rd toU Xf (crroli orpar^iKiiop bn

Tils itaparaieois tornm. Chrtsos. Hbm. in Juventin. Tom. V. p. 533.
SavU.

Chrtsostom makes the same kind of allusion to the preTiooB festi-
val of Pelagia, on the 8th of October, in his Homily upon the Martyr*
€2om ^J^a^tttf, on the 2(Hh of December.

Hpuriv yo^v fifias ic6pri KomiH via Ka\ Avnp&yafm h fifUMpia jtAfrvs
Uskayta perd voWfis rfis eA^fKHTvvrjs ti<n(MS' vfifupov vSKw r9s ittivtt
iMtfis h fuucdpios o^TOs Koi ytvvaXos ft&prvs lyvinoi SieUfdto, CBBTS.
Bom. in Ignat, Tom. V. p. 498. Savil.

The only two festivals which appear to have occurred on cpnseoa-
tfve days m the Eablern Church, m the time of Chrtsostom, were
those of Romanus and Barlaam on the 18th and 19th of November.

These anniversaries of the days on which the martyn suffered
were called ihtix Jnrih-daya^ as being the days on which they, were
^eed from the trials of mortality, and bDrn, as it were, into the joys and
happiness of heaven. Thus Tertdllian {de Coron. MUUia^ c. 3.)
says, *^ Oblationes pro. defunctis pro natalitiis annua die fadmus."
fWe make anniversary oblations for the dead on their hirthrdays,}
UTPRiAN, Bishop of Carthage, writing to his Presbyters and Deaoons
respecting their treatment of the Confessors, then in prison, thus
advises them ; " Denique et dies eorum quibus excedunt annotate, at
commemorationes eorum inter memorias martyrum oelebrare possi*
mus." [Lastly, note the days of their departure, that we may be able
to celebrate their commemorations among the memorials of the mar-
tyrs.] Cyprian, Ep. lii. p. 27. (Fell.) And, in another Epistle to
the same persons, he says, with reference to Laurcntius and Ignatius;
" Sacrificia pro els semper, ut meministis, ofierimus, quotles marty-
rum passiones et dies anniversari^ commemoratione celebramus."
{We always offer sacrifices for them, as ye remember, as often as
we celebrate the passions ahd days of the martyrs in our annivejmy
commemoration,] £pi8t. xxxix. p. 77. Fell.

After Cyprian himself had suffered for the faith, we find PbtE9
CBftTSOLOGUs, in his Sermon on the Martyrdom qfCmrian, mdog
ii» like ezpren^ns ; *' NaitUem sanetorom cto naaistiflb fnUmi

^19*] or FOLYCAEP. 119

those who have suffered, and for the exercise and pr9«
par atioh of those that may hereafter (suffer).

19. Such were the sufferings of the blessed Polycarp,
who, though he was the twelfth of those who, together
with' them of Philadelphia, suffered martyrdom, in
Sin3nma, is yet alone chiefly had in memory of all men ;
insomuch that he is spoken of by the very Gentiles
themselves in every place, as having been not only an
eminent teacher, but also a glorious martyr. Whose
death all desire to imitate, as having been in all things
conformable to the Gospel of Christ. For having by
patience overcome the unjust governor, and so received
the crown of immortality, he now, together with the
apostles and all other righteous men, with great triumph
glorifies God even the Father, and blesses our Lori>
die Governor of our (iiouls and) bodies,' and the

noUte putare illam did, quo nascuntnr in terrain de came ; sed de
\jettk in cesium, de labore ad requiem, do tentationibus ad quietem, de
cruciatibus ad delicias, non fluxas sed fortes et stabiles et stemas, de
mundanis risibus ad coronam et gloriam. Tales natcUes dies marty-
ritm celebrantur." [When ye hear of a birth-day of saints, brethren,
do not think that that is spoken of, in which they are born on earth,
of the flesh ; but (that in which they are born)from earth into heaven,
from labor to rest, from temptations to repose, from torments to de*
lights, not fluctuating, but strong and stable and eternal, from the
derision of the world to a crown and glory. Such are the birth-<lay9
of the martyrs that we celebrate.]

In the time of Ck>nstantine, the observation of the festivals of the
martyrs was enforced by a decree of the Emperor. Euseb. de ViU
Constant iv. 23.

The manner of celebrating the memories of the Martyrs and Con*
feasors, in the primitive .Church, was this.

On the anniversary day, the people assembled, sometimes at the
tombs where the martyrs had been buried. They then publicly praised
God for those who liAd glorified him by their sufibrings and d«itb 9
recited the history of their martyrdom, and heard a sermon preached
in oommemoration of their patience and Christian virtues. They
<^feied up fervent prayers to God, and celebrated the Eucharist, in
commemoration of Christ's passion, and gave alms to the poor.

They kept also a public festival, provided by generaf contribution,
to which the poorer brethren were freely admitted. In the early ages
these feaats were frugal and temperate ; but afterward degenerated
into excess.

* The Greek has Kv0epvfrn» r^ aia^rw iifi&v. Thtjid Latin ver^
lion has, * salvatorem anime nostrae, gubernatorem corporum :' [S*-
«iour of our soul, governor of (our) bmlies :] and adds, at the eonclu-
ikm of the sentence, *et Spiritum Sanctum, per quem cuncta
cqgjnomtavm.' [And the Holy Spuut, by whom we know all tbinj^t.]

190 THIS MARTTRnOlI ^ [^20,2fl,^/

Shepherd of the Catholic Church throughoat the
world.

20. Whereas, therefore, ye desired thafVe would at
large declare to you what was done, we haCVe for the
present briefly signified it to you by our.Jbrother
Marcus. When, therefore, ye have read this Spistle,
send it also to the brethren that are more remote, that
they also may glorify God, who makes sCich choice of
his own servants, and is able to bring us all by his grace
and help to his eternal kingdom, through his only
begotten Son Jesus Christ ; to whom be glory, honor,
might, and majesty, for ever and ever ; Anjen. Salute
all the saints. They that are with ^s salute you : and
Evarestus, who wrote this Epistle, with his whole house.

21. Now the martyrdom of the blessed Polycarp wair
on the second day of the month Xanthicus, that is the
seventh of the Calends of May,* on the great Sabbath,
about the eighth hour. He was taken by Herod, Philip
the Trallian being the chief priest,^ Statius Quadratus
proconsul ; but our Saviour Christ reigning for ever*
more. To Him be honor, glory, majesty, and an eter-
nal throne, from generation to generation ; Amen.

22. We wish you, brethren, all happiness, by living
according to the rule of the Gospel of Jesus Christ;
with whom, glory be to God the Father, and the Holy
Spirit, for the salvation of his chosen saints : after
whose example the blessed Polycarp suffered ; at whose
feet may we be found in the kingdom of Jesus Christ*

This Epistle was transcribed by Caius out of the
copy of Irenaeus the disciple of Polycarp, who also
lived and conversed with Irenseus. And I Socrates
transcribed it at Corinth, out of the copy of the said
Cains. Grace be with all.

After thWf I Pionius again wrote it from the copy
before mentioned, Polycarp having pointed it out to —

•TlM96tliofApriL ^OtAsiareh, 8m ooCt on 8M. 1&

Of FOLl^ARF.

121

by a rerelatiOD, as I shall declare in what follows ;
having gathered these things together, already almost
corrupted J^g length of time : that Jesus Christ our
Lord may also |»ther me together with his elect. To
whom with the Father and Uie Hol¥ Ghost, be glory
for erer and ever. Amen.

Vol. IV.— 11

THE

FIRST APOLOGY

JUSTIN MARTYR.

THE

APOLOGY OP JUSTIN MARTYR

FOB THB

CHRISTIANS

TO ANTONINUS PIUS.

1. To the Emperor Titus jElius Adrianus Antoninus'
Pius Augustus Caesar, and to his son Yerissimus'^^
the Philosopher, and to Lucius the Philosopher,
the son** of (jEHus Verus) Caesar by birth, and of

* The figures in the margin refer to the pages in the Paris Edition.

^ The Emperor Adrian adopted Lucius ^hus Verus, and gave him
the title of Cssar. This Lucius died ; leaFing only one son Lucius
Verus.

Adrian then adopted Titus Antoninus Pius, as his successor, upon
condition that he should adopt both Marcus Aurelius Antoninus, who
is here called Verissimus, his wife's brother's son, and Lucius Verus,
(he son of ^lius Verus.

The following scheme will show the relation in which Lucius
Verus stood toward Antoninus Pius and Lucius .£lius Verus.

Adrun

adopted

Antoninus Pius

Lucius ^lius Verus Cjesar

adopted

Lucius Verus

Marcus Aurelius Antoninus,
- Veri8nm%t8t the PhiUmopher,

Thus Lucius Venu was by birth ton of L. .Jfiiias Vems Cs«ar, and the
adopted son of Antoninus Pius. The apology of Athenagoras is in
Hke manner inscribed to Marcos Aurehos and Lucius JElios^ or
Aurelius Verus, the philosophers.

Of Lodus Veras the roUowing character is given by Gibbon,
(flittory qf the LfUliM and Pall qf the Roman Empire, Book
f . ch. 3.) " He was adopted by Pius ; and on the ftccesskm of Marcus
11*

4 *■

126 THE APOLOGY Off K%l*

Pius by adoption, the lorer of learningr; i^ to the
sacred Senate, and to all the Roman peoplt* in behalf
of those of all nations who are unjustly hated and
persecuted, I Justin, the son of Priscus, and grand-
son of Bacchins, natives of Flayia Neapolis* of Syria
Palestine, being myself one of those (who are so un-
justly lised) offer this address and supplication.

2. Reason herself dictates that those, who can with
propriety be denominated ' Pious' and ' Philosophers,*
should loYe and honor truth alone, and refuse to follow
the opinions of the ancients, if plainly erroneous. For
right reason not only forbids us to assent to those who
are unjust, either in practice or in principle, but com-
lliands the lover of truth, by all means, to choose that
which is just in word and deed, even in preference to
his • own life, and under the threatened danger of
immediate death. Now ye hear continually ascribed
to yourselves the appellations, 'Pious,' 'Philosophers,'
i Guardians of Justice,* and ' Lovers of Learning :' but
whether ye also really are such, the event will show.
For we have come before you, not to flatter you in
this address, nor to obtain favor by words of adulation,
but to demand that judgment may be passed according
to strict and well-weighed reason ; that ye be not in-
fluenced by prejudice or the desire of pleasing super-
stitious men, nor, through inconsiderate passion, and
the long prevalence of an evil report, pass a sentence,
which would turn against yourselves. For we are
fully persuaded that we can sufler no injury from any
gj one, unless we are found guilty of some wicked-
ness, or proved to be bad men : and kill us, ye

may ; but hurt us ye cannot.

3. That no one, however, may imagine this to be
an unfounded and rash boast, we entreat that the
charges against Christians may be examined ; and if

was invested with an equal share of. sovereign power. Amonfr the
many vices of this younger VeruS) he possessed one virtue : a dutiful
reverence for his wiser colleague, to whom he willingly abandoned the
ruder cares of empire. The philosophic emperor dissembled his follies,
lamented his early dcijith, and cast a decent veil over his memory.*'

* Flavia Neapolis was, as its name implies, a new town, built near
the ruins of S;^hem, in Samaria. It derived its name Flavia from
Fkvius TeqMunan, who sent a colony thither.

flTBTtN MARTYR. 127

they be pf^ved to be well founded, we are willing that
they should be -punished as they deserve, or even to
punish them ourselves/ But if no one has any proof
to bring against them, right reason requires that you
should not, in consequence of an evil report, injure
innocent men, or rather yourselves, ^ since your de-
cisions would be influenced not by judgment but by
passion.

Every wise man will agree, that an appeal of this
nature can then only be conducted equitably and well,
when subjects have the privilege of giving, without
interruption, a full account of their lives and opinion^ ;
and princes, on the other hand, pass sentence in all
godliness and true philosophy, and not according to tbft
dictates of violence and arbitrary power : since by so
doing, both princes and subjects would secure their
own interest. For even one of the ancients hath
somewhere said, ^' Unless both princes and subjects
be influenced by true philosophy, the state can never
prosper." • It will be our care, therefore, to give all
men the power of examining our lives and doctrines,
that we may not suffer for the errors blindly committed
by such as determine to be ignorant of our opinions :
and it will be your duty, as right reason requires, when
ye have heard the cause, to be just judges. For if,
when ye shall have been so informed, ye do not what
is just, ye will be inexcusable before God. A name in
itself ought not to be judged favorably or unfavorably,
without the actions which that name implies. Although,
as to our name, which is made a subject of accusation
against us, we are the best of men.' But as we should

The translation expresses the sensewoich Fabricius gives to this
difficult passage. A similar sentiment is found at the end of Sect. S^.
'^ We even entreat that those who live not agreeably to their doctrines,
bQt arc merely called Christians, may be punished by you."

Other explanations of the woids are given by Thirlbt.

* Plato de RepiMicd. v. Tom. ii. p. 473, D. This was a favorite
maxim of Antoninus the philosopher, and was, therefore, judicioQsIj
introduced by Justin Martyr.

* t Xf q^drarot. The namiet Christus and Xfiiinds were frequently
confounded; sometimes fancifully enough. Thus Thbophilus ad

AtUolycuinf p. 69, B. lyw fdv oiv hfioXoyd tivai Xpeorioydf, Koi fofu rd
Bto^iklt Svona roirOj IXni^tov t^YfiW^i ttvat rw dew. And S^alO} p. 77}
B. See Tertullian, Ajxd. Sect. 3.

128 THB APOLOGY OF [M^S*

think it unjust that, if we are proved to be guilty, we
should demand to be acquitted in consequence of pos-
sessing a good name, so on the other hand, if we are
proved to be innocent of all ofience both in the name
which we bear, and in the lives which we lead, it will
be for you to beware, lest, if you unjustly punish the
guiltless, ye yourselves should be exposed to the
vengeance of justice. From a mere name neither
praise nor blame can justly arise, unless something
either good or bad can be proved by actions. For you
pass not sentence upon any that are accused among
g>g> yourselves,:. tin til they are condemned ; but against
us you receive the very name as an accusation ;
whereas from our name you ought rather to punish our
accusers. For we are accused of being Christians : but
to hate that which is good, (which C^re^^i^^ implies,) is
manifestly unjust. - And again, if any one of those also
who are so accused, denies it, asserting that he is not,
ye dismiss him '; ye release him as if ye had nothing
whereof to accuse him. But if any one confesses that
he is a Christian, ye punish him for his confession :
whereas ye ought to inquire into the life both of him
who confessed and of him who denied, that by their
deeds it tnight be made naanifest what kind of man each
of them was.

4. For as some, who have been taught by our master
Christ not to deny him, even when tortured, exhort
(others to embrace the faith) ; so it may happen that
men of evil lives may afford a pretence to others, who
are anxious to accuse all Christians of impiety and
injustice. But this too is unjustly done. For many
assume the name and garb of Philosophy, who act not
at all in conformity with their character. And ye well
know that men holding opposite opinions and doctrines
among the ancients, are styled by the common name of
philosophers. Now some of these taught atheism ; and
some who were poets attributed even to Jupiter the
grossest indulgences, with his own children, i et those
who give publicity to such opinions receive no pro-
hibition from you. Nay, ye even propose prizes and
honors to such as shall eloquently express these dis-
graceful histories of your gods.

5. Why then should we be thus treated, who openly

^6.] JUSTIN MARTYR. l^

avow our determination not to injure any one, nor to
hold these impious opinions ? Ye judge not righteous
judgment, but under the excitement of unreasonable
passion, and lashed on by the scourges of evil demons,
ye punish without judgment and without thought. For
the truth must be spoken. Evil demons,^ in times of
old, as&uming various forms, went in unto the daughters
of men, and committed other abominations ; and so
astonished the minds of men with the wonders which
they displayed, that they formed not. a rational judg-
ment of what was done, but were hurried away by their
fears ; so that, not knowing them to he evil demons,
they styled them gods, and addressed them by the name
which each demon imposed upon himself. And when
Socrates, in a spirit of true wisdom and research,
endeavored to bring all this to light, and to lead ^
men away from the worship of demons, the demons
themselves so wrought by the hands of men who
delighted in wickedness, a? to put him to death, as an
atheist or impious, under the pretence that he was
introducing new deities. And so in like manner do
they a;ct toward us. For not only was this declared
to the Greeks by Socrates, at the suggestion of right
reason, but also in other lands, by Reason, even the
Word itself, which appeared in a bodily form, and was
made man, and was called Jesus Christ. We, then,
believing in him, declare that the demons, who did
such things, not only are no gods,^ but are evil and
unholy spirits, whose actions are not even equal to
those of virtuous men. Hence it is that. we are styled
Atheists, t

6. We confess, indeed, that we are unbelievers of
such pretended gods, but not of the most true God, the
Father of righteousness and temperance, and of all
other virtues, in whom is no mixture of evil. But we
worship and adore ^im, and his Son, who came out
from Him, and hath taught us respecting these things,''

« 'Eire} rb iraXat^ Satfiovts ^aSXoc hri^avetas irotijaduevot, koI yvva7Kas

h 0^ ftdvov itp Btovs eivai ^ofihf &XXd Kaicodf Kot hvoaiovs Satnovai. The
eoDlimon reading is iifi dpdodsf which is plainly erroneous.

i See the note on the Martyrdom of Ignatius^ c. 3.

k 'AXX' Ikuv6v re, Koi rdv vap' oiroB hibv i\96vra Kal iiid^avra fiftds raiira
Kti rdv rdv Ip^Km izofihttv Kal ifo/»oi«v/K#rav dya$&v hyyiXiav crparbv^

190 THE APOLOGY OF

anil respecting the host of the other good angels, who
follow Him and arc made like unto Him; and the

wt^ftd Tt rd frpo^fiTiKhv ct^dfuBa^ ital irpoaKvvo9pev, ^^yif *«t diXifitU

The 8onMi given in the translation is tliat nsnally affixed to these
wonirt, and supported by Bp. Bull, Dtfenno Fid, SiceruB, Sect il
c. iv. R. Justin had observed, in § 5. that Socrates fell a victim totbe
cruelty of hit countrymen instigated by evil demons ; and that the
•amo spirits caused the Grentiles to accuse the Christians of atheism,
llo shows, therefore, that the religion of Christ taught them that
thorto spirits were no gods. "The object of our worship," he says,
*' iA (lon the Father of righteousness and temperance, the author of
every good thing. Wo ador§ Him, and his Son, who came out finom
Him. lie it was who taught us fully what hath before been observed
respecting evil nngels, and their delusions, and hath also taught us
thut there is an innumerable host of good angels, who follow him and
are made like unto Him. We worship also the Prophetic Spirit."

The parenthetic mention of evil and good angels is certainly baxsh;
but may (jcrhiips bo justified when the words are considered in con-
nexion with the context.

Tho statement respecting the three persons of the blessed Trinity,
as tho only objects of worship, is repeated in Sect. 16.

*' Wo worship tho Creator of the universe. — Again we have learned^
that he, who taught us these things and for this end was born^ even
Jpus Christ — was the Son of Him who is truly God ; and we esteem
him in the second place. And that we with reason honor the Pro-
phetic Spirit, in the third place, we shall hereafter show/*

Tbv Srifttovpyiiv rovdc rotj iravTig aefidftevoi — rdv StSdaKa\6v re ro^ruv y«»^
HCvov fiiiiVf Kui els TOVTo yevvrjOivra *lijaovv Xpicrbv — lidv airov tov ovrws
Ocrtif naOdvTCSt Kal Iv SevHpif ywpa ?;!t°*"'^5> mtvud tc irpo^r/TiKdv Iv rplrj^
rd^Uf bTi utrd Xdyov riyi^yitv, airooet^onev, Apol. p. 60, D.

Graue follows Cave (^Primitive Christianily^ Part i. ch. i. p. 9,}
by connecting rhv uyyO^i^v arparbv with ^//aj. " Who instructed us^ and
the whole society of angels, in these divine mysteries." Grabe sup-
ports this version by a reference to Eph. iii. 10, 'Iva yvtapicOfi wv raU
apx^-ti Koi raXi l^ovataig Iv to7s eirovpavtois^ Sid Trjs iKKkriataS} h iroXviro(«c(Xo;
eotpla TOV Qtorj' and quotes Irenjiius ii. 55. " Semper autem coexistens
Filius Patri, olim et ab initio semper revclat Patrem, et angelis et
archangelis et potestatibus et virtutibus, et omnibus quibus vult reve-
lare Deus."

AsHTON, in a note subjoined to his edition of this apology, suppoaes
that there is a dislocation in the words of the text, the clause—
Koi rbv tZv ^XXwv — iyyiXdtv cTparHv — having been removed from the end
of the sentence into the middle. The passage, with this alteration,
will stand thus. 'AXX' iKeXvdv re, xal rbv vao' airov 6(dv i\66vTa xal Stid^-
uvra ^pds raSra, irpevftd re rd irpotprjTiKbv ccPSfteOa Kal itpoaKvvo^tifj X<y^»
Kal oKijBdqf nulavTes Kal rbv rSiv aXAoiv ivofxivuiv Kal e^o/x«(ovfi/v(iw ^ya0«K
ayyiXuv arpardv,

" But we worship and adore, in reason and truth, Him, and his Son
who came out from Him, and taught us these things, and the Hol7
Spirit ; honoring also the host of the other good angels wha follow
him and are made like unto him."

Roman Catholic writers adduce this passage, as iavoring th« worshifk

^7.] JUSTIN MARTYR. 131

Prophetic Spirit ; honoring them in reason and in truth.
And to every one who wishes to learn, we freely de-
liver our opinions, even as we have been taught

7. But, some one will say, already some of those
who have been taken have been proved guilty of crimes.
And,, in fact, ye do frequently condemn many, after
having made diligent inquiry into the life of each one
that is accused, and not in consequence of such charges
as have been mentioned.^ Moreover, this we readily
confess, that in the same manner as among the Greeks,
those who hold any peculiar system of opinions, are
all called by the name of philosoph^s, although their
tenets be opposed to each other, so, in other countries,
the name assumed by all those, who either have or
profess true wisdom, is the same ; for all are called
Christians. Wherefore we require that the actions of
all those who are accused before you may be examined ;
that he who is convicted may be punished as an evil
doer, but not as a Christian." And if any one appears
to be innocent, that he may be dismissed, as a Christian
who hath done no evil. For we require you not to

of an^Is. They place a comma afler rairof and render the words to
this ^ect : " We worship in reason and in trath, with all honor, Him,
and his Son who came out from Him, and taught us these things, and
the host of good angels which follow him and are made like unto Him,
and the Prophetic Spirit.'*

In the passage, however, above quoted, and in many others, Justin
plainly points out three persons only, the Creator, the Son, and the
Prophetic Spirit, as the objecto of Christian worship. Compare ApoL
Sect. 77, 79, 85, 87.

See Bp. Kate's Account of the Writings and Opinion* of Justin
Martyr y Ch. ii. p. 53.

I Kal ytt^ iroXAodf ir»XX({x(f, Brav Uicrvrt r&v KaniYopVfJihwv ti» 0lov
i^srd^tirt, dXX' oh 8id robs irfto\fxBivraSf KaraSiKd^ert. If this passage is
correct, its sense seems to be this :

'^ In the course of your various and discursive inquiries into the lives
of so many as are brought before you under the general accusation of
being Christians, there are doubtless many who are guilty of some
crime, for which they may justly suffer punishment, although they
would deserve no blame for the charge first alleged against them."
The last clause, AXX' ob dti ro9s vfoXexfihras, is, however, so harsh,
that we might almost suspect that Justin wrote, <IXX' ohi* alrovs oU
iXeyx^ivTasi or, if the word might be allowed, oh -K^oiKtyxBhras, " Ye
fineqoently condemn many, after ve have made inquiry into the life of
•each, but not even those, unless they have been firsA;onvicted of some
crime."

■» 1 Pet. iv. 15.

18S THE AFOLOOY OF [^8.

m^ punish our accusers :» they are sufficiently recom-
pensed by their own malice, and their ignorance of
what is good.

8. Moreover, bear in mind that it is for your sakes
that we thus speak ; since it is in our power to deny,
when we are questioned. But we choose not to live by
falsehood. For out of our great love of an eternal and
pure life, we desire to converse with God, the Father,
and Creator of all things ; and hasten to confess, in-
asmuch as we believe and are sure, that such as show
by their works that they follow God, and earnestly
long to converse with him, in the place where no evil
assaults them, shall be able to attain to those blessings.
Such, then, to speak briefly, are our expectations : such
are the doctrines, which through Christ we have
learned, and teach. Now Plato** in like manner de-
clared that Rhadamanthus and Minos will punish the
wicked who shall come to them. The event, of which
we speak, is the same ; but we say that it will be ac-
complished by Christ : and that' both souls and bodies
will be united, and punished with eternal torments, and
not, as he declares, for a thousand years only.p If^
notwithstanding, any one should say that all this is
incredible or impossible, this error regards oarselves
only, and no one else,^ as long as we are not proved
guilty of any evil action.

» This is probably an allusion to the rescript of the Emperor Adrian,
subjoined to this Apology, in wbicb punishment is threatmied against
any who should calumniate the Christians.

• Plato, Gorgiaa^ p. 524.

p Plato, de RepubL Lib. x. p. 615.

Justin here plainly maintains the eternity of future punishmenU.
When Justin M. speaks in his own person, he always describes the
punishment of the wicked as eternal. ' See c. 12^ 24, ^ at the end, 60
at the end. See also Apol. 2, p. 41, C. E. 45, E. 46, D. 47, D. Then
18 a passase in his Di^bgue with Trypho, however, in winch his
instructer describes the happiness of the nghteous and the pomshnent
of the wicked as enduring as k>ng as God shall will :

«9rMf d f^v (^n^oi) ^tai r»8 6c»S duvucBui oic iwoBwUnamn In, §i
Sk K^^orrmi h r* iv ah-iis ital dWc Kti KoXd^saBai i Beds OI\f . p. 283, C.

If Justin is here to be considered as expressing hia own eentimsnt^
the apparent contradiction will be reconciled by supposii^ his opinioa
to be, that the eternity of the aoul of man is not mherent, Mt thit
Goo'willB the punishment of the wicked to be ctemaL See B^
Kate's AeeoinU qfJuMiin Martjfr^ Ch. t. p. 103.
« Compare Jub xiz. i.

^ 9, 10.] JUSTIN MARTYR. 1S3

9. Neither again do we honor with numerous sa-
crifices and garlands of flowers, those, whom men have
invested with a hodily shape, and placed in temples,
and then denominated gods. We well know that these
are senseless and dead, possessing not the form of God«
We imagine not that God hath such a hodily shape as
some pretend to imitate, to his honor; and are per-
suaded that these images have not the form of God, but
the names and figures of those evil demons which have
appeared. For why should I repeat to you, who know
so well, in what manner the workmen treat their ma-
terials, polishing, cutting, melting, and hammeringy
and frequently out of the meanest vessels, by merely
changing their form, and fashioning them anew, giving
them the name of gods?' In our opinion this is not
only unreasonable, but offers great dishonor to God,
who, although he possesses a glory and form which are
inexpressible, is thus named aft^ corruptible things
and such as require care to preserve them. Ye well
know, also, that those who are occupied in these
works lead most impure lives, and, not to dwell upon
particulars, practise all kinds of wickedness, so g^
that they even corrupt the women who assist them

in their works. O astonishing blindness ! that men thus
impure should be said " to form and change the fashion
of gods, for the purpose of worship ; and that such men
should be placed as guards of the temples where they
are set up, not considering that it is impious either to
imagine or to say, that men are the keepers of gods.

10. But we are firmly persuaded that God requires
not from men material offerings, seeing that he hath
given us all things. And we have been taught, and
believe, and are sure, that they only are accepted of him,
who imitate the perfections of his holy nature, chastity,
justice, humanity, and whatever other virtues belong
to God, to whom no name can be ascribed.^ We have

' Comjpare Isa. zliv. 12-19. It might be conceived that Justin Martyr
had in view (he history told of Amasis, in Herodotus, Lib. ii. 172.
■ XiyuOat is the reading of H. Stephanas, instead of XiyeoBs,
( Justin expresses the same thought in c. 80, and in his Second
Apoiogy, p. 44. ivo^a ^ ri^ itdvTidv irarpl 9erdv, iyofv^rtf 8vTt% ohn hmv»
Id the persecution, which took place after the death of Antoninus Pius,
Attains, in the midst of bis torments, while being roasted in an iron
chidr by a slow fire, was asked, what was the name of God 7 his reply

Vol. IV.— 1»

134 THB APOLOOT OF [^ 11, 12,

been taught also, that he, of his goodness, did in the
beginning make all things of unformed matter, for
the sake of men ; who shall, we know, be admitted to
his presence, there to reign with him, in immortality
and freedom from all suffering, if they show themselves
worthy, by their actions, in obedience to his will. For
in the same manner as he created us from nothing, so
we believe that they who choose such things as are
well pleasing in his sight, shall, in consequence of that
choice, be deemed worthy of immortality and com-
munion with him. For to exist, at the beginning, jvas
not in our own power. But to obey what is conformable
to his will, making our choice by means of the rational
faculties with which he hath endowed us, persuades us
and leads us to faith.° And we consider it to be of
the utmost importance to every man, that he be not
forbidden to learn these things, but be exhorted and
persuaded to embrace them. For that which human
laws never could have effected, the Word, which is
divine, would have (already) performed, had not the evil
demons disseminated many false and impious accusa-
tions, of which we are entirely guiltless, availing them-
selves of the assistance of that proneness to all evil,
which, although various in its kind, exists in every man.

11. Now ye, when ye hear that we look for a king-
dom, assume, without inquiry, that we speak of a
human kingdom ; whereas we speak of that which is
with God : as plainly appears from this, that when we
are questioned by you, we confess that we are Chris-
tians, when we know that the punishment of death will
be inflicted < upon all who confess. For if we ex-
gg pected a human kingdom, we should deny, that we

might escape death ; and should seek to remain
concealed, that we might obtain what we expect. But
since our hopes are not fixed upon this present world,
we care not for our murderers, knowing that at all
events we must die.

12. Moreover, we aid and assist you to preserve
peace, more than all other men : for we are firmly

was, " God is not like man, be hatli no name." 'O eebs ivo/ia o£« exu
its iv9po>m(. EusEB. HisL Ecclea. ▼. 1. The same senciment ■ fooad
in the Cohortatio ad GracoSf aacribed to Jtotin, p. 19| B.
" Compare John vii. 17.

^:*

^ 13.] JUSTIN MARTTB. 1%

persuaded, that it is impossible that any man should
escape the notice of God, whether he be an evil doer,
or covetous, or a traitor, or a virtuous man : and that
every one shall go into eternal punishment or happi-
ness, according to that which his deeds deserve. For
if all men knew this, no one would choose evil for a
little time, knowing that he must go into everlasting
punishment by fire ; but each would restrain himself^
and adorn himself with all virtue, that so he might
attain unto the good things which are of God, and be
free from those torments. They, who ofiend against
the laws and are exposed to the punishments which
you impose, may endeavor to escape detection, know-
ing well that it is possible to elude the notice of
human beings Hke yourselves. But if they had learned
and were well assured, that it is impossible fofGoD not'
to know every thing which is done, nay even every
thing which is thought, they would by all means live
circumspectly, if it were but to avoid the punishment
hanging over their heads, as even ye yourselves will
confess.

13. But, it would seem, ye fear lest all should be
just and holy in their lives, and ye should have none to
punish. This would be an apprehension worthy of an
executioner, but not of good princes. And we are per-
suaded that such .suggestions arise, as we have before
said, from those evil demons, who demand even offer-
ings and worship from those who live a life contrary to
reason. Neither do we suspect that ye, who follow
after piety and philosophy,^ would do any thing against
reason. But if ye also, in like manner with those
inconsiderate men, honor established practices more
than truth, then do what ye can ; and the utmost that
even princes can do, who honor the opinions (of men)
more than the truth, is but as much as robbers in the \
desert could. ^ And that your labor will be in vain the
Word himself declares, than whom, with God his Fa-
ther, we know no prince more royal and more just.
For as all avoid the inheritance of the poverty, or

* Justin alludes to the appellations of the two Antonines, ' Pius'
and ' Philosopher.' See Sect. 2,
y That is, < put us to death.' Comparo Sections 2 and 60.

135 THE APOLOeT OF [M^' ^^f ^^'

^. disetse, or disgrace of their parents, so will every
one who is wise reject that which right reason
commands him to refuse.'

14. Oar teacher the Son and Apostle* of God the
Father and Lord of all things, even Jesus Christ,
from whom also we hare obtained the name of Chrisr
tians> hath foretold to us that all these things would
come to pas5. Wherefore we cleave steadfastly to all
things which were taught of him, since whatsoever he
before declared should happen, hath indeed been foK
filled. For this is the work of God (only) ; to declare
events before they happen ; and manifestly to bring
them to pass, even as they were predicted.

15>. We might now rest satisfied with what hath
been said, and add nothing more, in the foil assurance
that our demands are perfectly consistent with justice
and truth. But being well aware that the mind, once
held captive by ignorance, doth not without great diffi-
culty change, in an instant, its whole train of thought,
we nave determined to add a few words, to persuade
those who are really lovers of truth ; for, although
difficult, we are persuaded that it is not impossible,
that a plain representation of the ^truth should be suffi-
cient to dissipate error.

16. Witb rpapect to the charfire of impiety : what
man of consideration will not confess that this accusa-
tion is falsely alleged against usT since we worship
the Creator of this Universe, declaring, as we have been
taught, that he requires not sacrifices of blood, and
libations, and incense ; and praise him to the utmost of
our power, with words of prayer and thanksgiving, for
all things which we enjoy. For we have learned, that
the only honor which is worthy of him is, not to con-
sume with /ire what he hath given to us for our nourish-
ment, but to distribute them to ourselves and to those

* Children ioherit the property of their parents, and they justly
claim it as their right. But no one requires to succeed to the poverty,
or disease, or disgrace of bis parent. In like manner, although estab-
lished prejudices may have descended to us, we shall exercise our own
judgment upon them : we shall consider whether right reason declares
them to be part of the wealth, or of the weakness of antiquity : and
accordingly accept or reject them.

* Heb. 111. 1.

^ 17.} JV8TIM HARTTE. 137

who have need : and that our thankfulness to him is
best expressed, by the solemn offering of prayers and
hymns. Moreover we pour forth our praises^ for our
creation, and every provision for our well-being; for
the various qualities of all creatures, and the changes of ^.
seasons ; and (for the hope) of rising again in corrup- \ )
tion, through faith which is in him. Again we have
learned, that he who taugM us these things, and for this
end was boroti even Jesxjs Christ, who was crucified
under Pontius Pilate, the procurator of Judea, in the
time of Tiberius Caesar, was the Son of Him who is
truly God, and we esteem him in the second place.
And that^we with reason honor the prophetic Spirit, in
^he third place, we shall hereafter show."" For upon
this point they accuse us of madness, saying that we
give the second place after the unchangeable and ^|
eternal God, the Creator of all things, to a man
who' was crucified ; (and this they do) being ignorant
of the mystery which is in this matter ; to which we
exhort you to take heed while we explain it.^

17. For we have forewarned you to beware, lest
those demons, whom we have before accused, should
deceive you, and prevent you from reading and under-
standing what we say. For they strive to retain you
as their slaves and servants, and sometimes by revela-
tions in dreams, and at other times again by magical
tricks, enslave those who strive not at all for their own
salvation. In like manner as we also, since we have
been obedient to the Word, abstain from such things,
and, through the Son, follow the only unbegotten God.
We, who once delighted in fornication, now embrace
chastity only : we, who once used magical arts, have
consecrated ourselves to the good and unbegotten
God : we, who loved above all things the gain of money
and possessions, now bring all that we have into one
common stock, and give a part to every one that needs :
we, who hated and killed one another, and permitted
not those of another nation, on account of their different

b The true reading is probably alviaeiSf not aliijatts,
* Compare Sect. 6.

d Justin here digresses after his usual manner, and does not resume
his argument till Sect. 31.

12*

188 , Jr/r\Tln^:a.pOLoaY OF Km

c«8{oiii0y y» lif<i^ with us un4er the same roof, now,
since the Appearing of Christ, lire at the same table^
and pray Ar our enemies, and endeavor to persuade
those who unjustly hate us ; that they also, Hying aflter
the excellent institutions of Christ, may hare good
Kope with us to obtain the saiiie blessings, with 6oi>
the Lord of all.

18. And, that we may no^seem to deceive you, we
think it right to remind you of some f«W of the doc-
trines which we have received from C&rist himself,
before we proceed to the proof (which w^ have pro-
mised) : and be it your care, as powerful {Mnces,* to
inquire whether in truth we have thus beej|> jh|Bgut and
teach. • His words were short and concise i«%iHie was
no sophist, but his word was the powiiir of* God.'
With respect, then, to chastity, he spake thus : ''Who-
soever shall loo\ on a woman to lust after her, hath
already committed adultery in his heart before God."'
And " If thy right eye offend thee, cut it out ;^ for it is
profitable for thee to enter into the kingdom of heaven
with one eye, rather than with the two, to be sent into
g2 everlasting fire."* And, " Whosoever marrieth a
wife that is put away from another man, com-
mitteth adultery .'"i^ and, " There are some, which were
made eunuchs of men : and there are some which were
bom eunuchs; and there are some which have -made
themselves eunuchs, for the kingdom of heaven's sake r
but all receive not this."' Hence they who, under the
sanction of human laws, marry again, and they who
look on a woman to lust after her, are sinners in the
sight of our master. For not only he, who is an
adulterer in faci, is cast out by him, but he who wishes
to commit adultery : since not only the deeds but the
very desires are manifest to God. Nay many, both
men and women, of the age of sixty and seventy years,
who have been disciples of Christ from their youths

• &s SvvarQv fiaciXi»v, H. Stephakus proposes to read ^Sil Mnrd*
fiaciXiuv, " as wise princes."

< 1 Cor. i 24. ' Matt. ▼. 28.

It Justin has iteKo^f/ov alrov — the word fnro^ov heing taken fiom
the following verse, for If (>c.

i Matt. ▼. 29. Mark ix. 47.

k Matt. ▼. 32. Luke zvl la i Matt. zix. 11, 12.

J.*

6 19.1 JUSTIN MAM^TIKtL. VV;.* ' IW

continue in immacnlate rirginity ; aodliHb lir iKNitlp
be able to display such before the wli^ fa^^RuDi i^ce.-
For why should we mentioii* also the imumerable
multitude ;of those, who have been concerted frotn a life ^^
of incontinence, and leatiped these precepts? ?Fot
Christ called not the righteous nor the chaste to re-
pentance, but the ungodly, and the incontinent, and the
unjust. For thus he said; ''I came not to call the
righteous, .bj]|<flinners to repentance.'"" For our hea-
venly Father prefers the repentance of a sinner to* his
punishment.

19* Again, concerning the lore of all men he thus
taught : ^** If ye love those who love you, what new
thing.4#^;j^e7 for even the fornicators also do the same.
But I say v^o you. Pray for your enemies, and love
those that hate you, and bless those that curse you ;
and pray for those that despitefully use you.'*> And
that we should give to them that are in need, and do
nothing for the sake of vain-glory, he thus said ; '* Give
to every one that asketh of you, and from him that
would borrow of you turn not ye away :"• ** For if ye
lend to them from whom ye hope to receive, what new
thing do ye ? for even the publicans do the same."^
*' But lay not ye up for yourselves treasures upon earth*
where moth and rust doth corrupt, and thieves break
through: but lay up for yourselves treasures in the
heavens, where neither moth nor rust doth corrupt.*'*
** For what is a man profited, if he shall gain the whole
world, and lose his own soul ? Or what shall he give
in exchange for it ?"' ** Lay up therefore treasure in
the heavens, where neither moth nor rust doth corrupt.^
And, *' Be ye good and merciful, as your Father also
is good and merciful ; and maketh his sun to rise upon
the sinners, and the righteous, and the wicked."* ^
** Take no thought what ye shall eat, or what ye
shall put on : are ye not better than the fowls and the
beasts? Yet God feedeth them. Therefore take no
thought, what ye shall eat, or what ye shall put on ;

" Matt. ix. 13. Luke v. 33.

" Matt. V. 44, 46. Luke vi. 27, 28, 32.

• Matt. T. 42. Luke vi. 30. p Luke ?i. 34.

4 Matt. Ti. 19, 20. ' Matt. xvi. 26. Luke ix. 25.

• Luke vi. 35, 36. Matt v. 45.

140 THi APOLOOT or K^ 31-

for your heavenly Father knoweth that ye hare need
of these things. But seek ye the kingdom of heaveD,
and all these things shall he added unto you.^ For
where the treasure is, there also is the mind of man.'**
And, '* Do not these things to he seen of men : other-
wise ye have no reward with your Father which is in
heaven."*

20. That we should also patiently endure evil, and
be kind to all, and not give way to wrath, he taught us
in these words : *' Unto him that smiteth thee upon the
cheek, turn also the other : and him that taketh away
thy coat or thy cloak hinder not.''^ " And whosoever is
angry is in danger of the fire."» " And whosoever
shall compel thee to go a mile, follow him twain."*
" Let your good works shine before men, that they
may. see them, and glorify your Father which is* in
heaven.'"^ For we must not oppose : neither would he
that we should imitate bad men, but hath commanded
us by patience and meekness to withdraw all men from
shameful and evil lusts. Which also we can show to
have actually taken place among us, in many, who have
been subdued and changed from violent and t3rrannical
men, cither by imitating the constancy of their neigh-
bors' lives, or by observing the unusual patience pf
those with whom they travelled, when they were de-
frauded on the way, or by experiencing the faithfulness
of those with whom they had any dealings.

21. That we should not swear at all, but speak the
truth always, he thus commanded us : ** Swear not at
all : but let your yea be yea, and your nay, nay : for
whatsoever is more than these cometh of evil."<^ And
that we should worship God only, he thus taught us,
saying, "The greatest commandment is. Thou shalt
worship the Lord thy God, and him only shalt thou
serve, with all thy heart, and with all thy strength, even
the Lord who created thee."^ And when a certain
man came to him, and said, ** Good master ;" he an-

' Matt. vi. 25, &c. Luke xii. 22, 24, <&c.

• Matt. vi. 21. Luke xii. 34. » Matt. vi. 1, 9.
y Matt. V. 39. Luke vi. 29. » Matt. v. 22.

• Matt. V. 41. b MaU. v. 16.

• MaU. V. 34, 37. * Matt. iv. 10. Mark xii. 30.

$ 22, 23.} JUSTIN HARTTR. 141

swered and said, '* There is none good save one, that is
God, who created all things."*

22. Now whosoever are found not to live as Christ
taught them, let it he publiely known that they are not
Christians, although they should profess with their
tongue the doctrines of Christ. For he declared, v^^
that not they who only profess, but they who do
his works shall be saved. For thus he said : ** Not
every one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven, but he that doeth the wilt
of my Father which is in heaven,"' "For he that
heareth me, and doeth what I say, heareth him that
sent me."*f "And many shall say unto me, Lord,*
Lord, have we not eaten, and druhk,^ and done mighty
works, in thy name ? and then will I say unto them,
Depart from me, ye workers of iniquity."* "Then
shall be weeping and gnashing of teeth ; when the
righteous shall shine as the sun : but the unrighteous
shall be sent into eternal fire."*' "For many shall
come in my name, covered outwardly with sheep's
clothing, but inwardly being ravening wolves : by their
works ye shall know them. But every tree, whicH
bringeth not forth good fruit, is hewn down, and cast
into the fire." 1 And we even entreat, that those who
live not agreeably to their doctrines, but are merely
called Christians, may be punished by you.

539. Wo make it also our principal endeavor in every
place to pay tribute and custom to such officers as are
appointed by you, even as we have been taught by him.
For " at that time certain came unto him, and asked
him, whether it were lawful to pay tribute unto Caesar.
And he answered, Tell me, whose image doth the
tribute money bear? They said unto hiro Csesar's.
Then again answered he them. Render therefore unto
CsBsar the things which are Caesar's, and unto God the
things which are God's."" ^Vherefore we worship

• Matt. xix. 16, 17. f MaU. vii. 21.

c Matt, vii 24; x. 40.

h The Greek has oi ry e^ iv6itart h^iyonev xal intopttv, xal Svvdfius
hni^^afuv ; Asbton propoaes to read o^k h^mov eo9 li^dyoftev Kai lirt6nat%
ml ry 9$ iv6»ari dwdfiists hoificaftsv. Compare Luke xiii. 26.

1 Matt. Tii. 22. Luke xili. 26. k Matt. xiii. 42, &c,

1 Matt. vii. 15, 16, 19. » Matt. xxii. 17, 4tc.

142 THB APOLOGY OF K^

God only : but in all other matters we joyfully serre
you, confessing that ye are kings and rulers; and pray-
ing that ye may be found to possess, together with your
royal power, a sound and discerning mind. If, jiow-
ever, notwithstanding we thus pray, and openly lay
every thing before you, ye yet treat us with contempt,
we shall receive no injury, believing, yea rather being
firmly persuaded, thi^t every one, if his deeds shall so
deserve, shall receive the punishment of eternal fire ;
and that an account will be required of him^ in propor-
tion to the powers which he hath received from God;
as Christ hath declared, saying, " To whomsoever
Gt)D hath given much, of him shall be much required.""
24. For look to the end of each of the Emperors
who have already reigned, that they died the common
death of all men : and well would it be for the wicked,*
if^this were merely a passage into a state of insensi-
^ bility. But since both sense remains in all who
have ever lived, and eternal punishment is reserved
(for the wicked), take heed that ye be persuaded and
believe that these things are true. For the very acts
of necromancy,p the inspection of the bodies of pure
children,^ (for the purpose of divination,) the calling

"^ Luke xii. 48.

« epnaiov dv Jjv Toig HIkois -nuviv. justin seeois to allude to a dmilai
phrase in his master Plato: il \uv Jjv h Bdva-roQ -rts; va%iroe ^ToXXayj^*
tpfiaiov uv Tjv ToXs KaKQii airoBavoVai, Phado. p. 107.

p See Tertollian's Apology, Sect. 23.

4 Justin here refers to a barbarous practice frequently alluded to by
writers both of ecclesiastical and profane history. Immaculate chiid-
ren of both sexes were slain, and their entrails Inspected for the pur-
pose of divination, under the persuasion that the souls of the victims
were then present, and revealed the knowledge of futurity to those
who consulted them.

> Thus Dionysius, Bishop of Alexandria, as preserved by Eusebius,
HUt. Eccles. Lib. vii. c. lO, relates that, in the ninth persecution
under Valerian, the emperor was instructed by the chief of the Magi
of Egypt, in many abominable rites, and taught '<to murder wretcbal
infants, and sacrifice the children of miserable parents; and to
examine their tender entrails." TeXiras 6e ivdyvovs kcH nayYtntUK
t^ayicTovi kou Upovpytas SiicaKXtep^TOVi eiriTcXtlv hiroTiOinevoij mitias MXtovs
uiroaipdTTeiv, xai tIkvu ivcr^vuv irariputv Karadiuv, koI mtXdyxym vsoytvii
iiaiptiv. Eusebius also, in two places, mentions among the enormi-
ties perpetrated by the tyrant Maxentius, that he filled up the measoie
of his guilt by having recourse to magical arts, among >which was the
inspection of the entrails of new-born children. *H Si r&v mkOv ry
rvpdvv(f KopmfU hi yoijnlav ijXavvs' piayiKaU imvotais roii fdv ^iwims

Austin MAftTirtt« 143

forth of human souls, and those whom your magicians
call senders of dreams, and familiar spirits,** and the
practices of those who are skilled in such matters, may
induce you to'helieve that souls after death are still in
a state of sensibility. To these may be added the men
who are seized and thrown down by the souls of the
departed,* who are commonly called demoniac and
mad ; and what are styled oracles among you, such of
those of Amphilochus, and Dodone, the Pythian, and
the like : the opinions also of writers, such as Empedo-
cles, Pythagoras, Plato, and Socrates : the trench men-
tioned by Horner,^ and the descent of Ulysses to see

^Kifiovai ivaay^l^ovToSf Tork St vioyvSv <nrXdyj(ya (ipe<pSv 6ttpcvv<afiivovm
EusEBius, Hist. Ecclea. Lib. viii. c. 14. VU. Const. Lib. i. c. 36.

Socrates states the same brutal treathient to have been used by
the Pagans toward the Christians, in the time of Julian, in variouff
cities, and particularly at Athens and Alexandria. " At that time,
the Gentiles made a furious attack upon the Christians : and those
who called themselves pliilosophers were gathered, together. They
established also certain horrid rites, so that they even slew many
young children, both male and female, for the purpose of inspecting
their entrails, and also tasted their flesh." "VvviKavra xaX o\ 'EXXi/vc;
tQv XPt<mavi^6vT0iv Korirpt'Xpv, ai^jiotd re rwv <pi\o<ro(ptiv \eY6vT<ov lylvtro,
Kal TtXerdg rivag avvlaraaaVf &s koi ffirXayxvoffKoiro^fievoi irat6a$ KaradHeiv
d<l>66povs, dj^ftevas Kal OijXdaSf koI rStv aapKQv ^TroyetieorOat. SoCRAT. Hist,
Eccles. Lib. iii. c. 13.

Id the work called the Recognitions of Clement^ which is at least
as old as the time of Origen, by whom it is cited, (^Philocal. c. 23,)
Simon Magus is made to say ; " By means of ineffable adjurations I
called up the soul of an immaculate' boy, who had been put to a violent
death, and caused it to stand by me: and by its means whatever I
command is effected." And again, ("The soul freed from the body)
possesses the faculty of foreknowledge : whence it is called forth for
necromancy." " Pueri incorrupti et violenter necati animam adjura-
mentis inefllabilibus evocatam adsistere mihi feci; et per ipsam fit
omne quod jubco." " Statim et prsscientiam habet (anima), propter
quod evocatur nd necromantiam." Recognit. dementis^ Lib. ii. c. 13.

' vdpcSpoi. Valesius in his notes on Eusebius, Hist. Eccles. Lib.
iv. c. 17, shows that by this word were meant spirits, who assisted the
Magicians and performed their orders. Irenjeus, Adv. Hcer. Lib. i.
c. ^, says that the followers of Simon Magus had both the kinds of
spirits here mentioned. "Ctui dicuntur paredri et oniropompi et
qufficunque sunt alia perierga apud eos studios^ exercentur."

> Such as the demoniacs, described in Matt. viii. 28. Mark v. 3.
Luke vii. 25. Josephus, {Bell, Jud. VU. vl 3,) in like manner
<]e«cribes demons as the spirits of wicked men. Td ydp KiiXo^iisva
^Saifidvca, ratra Jl minip&v Ivriv ^vBfu&tnav wctf/taro, To7i ^Qatv thivdfitva
tuU KrdvovTa rods PoijOdaf nil TVYj(4»0vras% atrti (^ ^a BaipaO rajfiut

« (MyM. X. 25, 37, 4te.

j»*

..>

144 THK APOI.O«T OF K^

these things; together with the tenets of those who
have spoken to the same effect Give us, now, hot the
same degree of credit which von give to them ; inas-
much as our confidence in (the power of) God is not
less, but greater, than theirs: for we expect that we
shall each again take upon us our bodies which are
dead and cast into the earth, holding that nothing is
impossible to God.

25. And if any one considered the matter well, would
thb appear more incredible than it would* ^ we were
not in the body, and any one should assfvct^at jt was
possible for bones, and tendons, and flesH fo be formed,
as we see in the human body, out of a minute drop of
seminal matter ? For let us suppose an imaginary case.
If ye were not such as ye are, nor of such an origin,
and any one should show you the generating suhstance,
and a painted representation (of the human form), and
should persist in affirming that the one could he pro-
duced from the other, would ye believe him before ye
saw the effect produced? No one would be bold
enough to assert, that ye would. In the same manner,
ye now disbelieve, because ye never saw a dead man
raised to life. But even, as ye would not at first have
believed, that from a little drop of seminal matter such
bodies could be formed, which yet, ye see, are formed ;
so consider that it is not impossible for human bodies,
decomposed, and, like seed, resolved into earth, to
arise, in due season, at the command of God, and to
put on incorruption." We pretend not to say, how

■ The arg^ument here used by Justin, Lb frequently employed by the
early Ctiristian writers. Tertullun de Resurrect, Camis, c. 11,
says, " Idoneus est reficere (carnem), qui fecit: quanto plus est
fecisse, quam refecisse : initium dedisse, quam reddidisse. Ita resti-
tutionem carnis faciliorem credas institutione." See also Tertullian,
Apol. c. 48. Irenjeus argues, with a plain reference to th'is passage
of Justin, bow much more difficult it is that bones, and tendons, and
veins, and the rest of the body made after the fashion of a man, should
be caused to exist, and to become a pious and rational being, when as
yet it existed not, than that, having once been made and resolved into
earth, it should be restored to a form which it once fiossessed, even if
it should have been reduced to the same state in which it was, hefote
it was first made man. — KeUirep troXXip SvaKoXtirtpov koI intrrirtpop iv,
ic nil dvTi*v^iari<av re koI veipuv — ical rifs Xainfls r^s icar4 rip SvBpttiroP
clKovofitaSt iniTiaai eli rd tlvaty koX epxpvxov, koI XoytKdv \irtpydatM$ai ^w«y, 9
tI ytyovbf^ httira ivoKvdlv tU rhv yj^v — aiBii iirojcaraorr^vAi, <i( Ixiiva

$ 26, 127.J JUSTIN H&RTYS. /- 145

worthy an estitnate of divine power they form, who ^
maintain that every thing returns to its original
whence it proceeded, and that beyond this even God
can do nothing : bat we plainly see this, that tbey
would. not have believed it possible, for beings like
themselves, and for the whole tvorld, to have existed,
and to have had their origin, in the manner which their
own observation now discovers.

26. We have already assumed that it is better to
believe thinni, which in their own nature and hy the
power 'of mn ,are impossible, than to disbelieve as
others do. Since we know iiow our master Jesus
Christ said, *' The things which are impossible with
men, are possible with God."* He said also, ** Fear
ye not them ihat kill you, and after that are able to do
nothing : but fear him, who after death, is able to cast
both soul and body into helL^^

27. Now hell is the place, where those shall be
punished who have lived unrighteously, and have not
believed that the things shall come to pass, which God
hath taught through Christ. And even the Sibyl*
and Hystaspes declared* that therje should be a destrue-
tioh of corruptible things by fire. And those who are
styled Stoic philosophers^ teach, that God himself will

Xi*p^ttv 8$£v rfiv &px^ firiihbi yeyoviis lytySvu h avBpuiros, iRENJSrs,
Actv, Hcer. Lib. v. c. 3. p. 401, 32.

Ath£Nagoras, in his argumentative treatise on the Resonection of
the body, lays great stress upon the same reasoning. Athenao. de
Resurrectione Carnia, p. 43^ A. 59, A. See also the Apostolical Con-
atitutioriBf Lib. t. Sect. 43. 7. p. 308.

* Luke xrhi. 2f7. ^ Matt. x. 28. Luke xil. 45.

*XKdfiaT9s* ^A^tr a ycuavf ^Xi^ct ii ddXacaav,
Kat irdXov o\)pdviov, Kal vf^aruj koI Krtaiv cUbritv
"BtU Sv ^(ave^et, koI els KoBapdv StaXi^u.

Carm. Sib. Lib. iii.
Theophii^us (ad Autolycum, Lib. iL p. 114, D. 116, A.) appeals 19
like manner to the Sibyl. The author of the Qucastumes el Respon-
siones ad Orthodoxosj a work £ikaly ascribed to. Justin, says that
Clement of Rome^ in his Epistle to the Ck>rkitbians, timMsals to the
vritiqgs of the Sibyl, as testifying that the world sboold be destnY^ed
iQr £ae. In ^ pment Epistle of Clsmcnt thf re ia ao such alhuooiL
(GrRQTius (de VtrUaU RSU^OvHitt, 1.-2%) has .aocunolated 'sevenjl
ifistafices :of the same 'tn^Hiou.

* See Justin Maatjm^s iSeaond iApolpgyi ^p. 4d<— ^IGUO t)£,Naluuk •
PMrum, Ik 4S.

Vol. IV.— 13

]4(( • THE APOLOGY OF [^28^129^

be resolved into fire ; and affirm that the world shall be
renewed by a change. But we entertain far higher
notions respecting God, the Creator of all things, than
that he should be subject to any change.
. > 28. If then in some things we hold the same opinions
with the poets and philosophers, whom ye honor, and
in others entertain views more sublime and more
worthy of the divine nature, and if we alone are able
to prove what we say, why are we unjustly hated above
all men? For when we affirm that all things were
ordered and made by Gon, we hold, aj^arently the
same doctrine as Plato : when we speak of a destruc-
tion by fire, we agree with the Stoics : in maintaining
that the souls of the unjust are punished, retaining
their consciousness even after death, and the souls of
good men live happily, free from pain, we assent to
what your poets and philosophers declare :*• when we
say that we ought not to worship the works of men's
hands, we agree with Menander the comic poet,. and
others who hold the same opinions; for they have
shown that the Creator is greater than the creature.
And when we affirm that the Word, which is the first-
begotten of God, was born without carnal knowledge,
r^p^ even Jesus Christ our Master, and that he was
crucified, and died, and rose again and ascended
into heaven, we advance no new thing different from
what is maintained respecting those, whom ye call the
sons of Jupiter.*"

29. For ye well know how many sons your approved
writers attribute to Jupiter : Mercury, the word of
interpretation and the teacher of all men ; Esculapius,
who was a physician, and yet struck with lightning
and taken up into heaven ; Bacchus, who was torn in

b Theophtlus of Antioch, {ad Autolycum^ Lib. ii. p. 115,) and
Clemens Alexandrinas,- (Stromata, Lib. iv. p. 541,) have collected
many passages of Heathen poets and philosopher^ agreeing with
different tenets ofthc Christian religion'.

* The object Which Justin has in view, in tbie ensuing part of his
ApoIo|rf, altbou^ ndw void of interest, waa rmportant at tbe~ tiin^in
^mchlt w^ written, when the Heathen wwld was given up to idolatry.
He endeaVdrs Co «faow that the Gentiles could not oonsistehtly make it a
matter of accusation ag^nst the Christiarifl^'that th^ WkfvM in t|Mlli«>
earbatioiji of Jmus'CBRtsT the Son of GoDj-whieii my tlieimehei hkd
opinions, which were fully as incredible, respecting thdl^ fiAw gbflik * '

«'
■r

$30.] JUSTIN MARTYR. i.47

pieces ; Hercules, who burned himself upon the pile to
escape. his torments; Castor and Pollux, the sons of
Leda ; Perseus the son of Dan&e ; and Bellerophon,
born of human race, and carried away upon the horse
Pega8Ufi.<^ For why should I speak of Ariadne, and
others also, like her, who were said to be raised amoBf
the stars of heaven ? Nay, ye determine that the very
Emperors, who die among you, shall always become
immortal ; and bring forward some one to swear that
he saw Csesar, who was burnt, going up to heaven out
of the funeral pile. Neither is it necessary that I
should relate to you, who already know well, of what
kind were the actions of each of those who were called
the sons of Jupiter ; I need only say, that the writings,
in which they are recorded, tend only to corrupt and
pervert <* the minds of those who learn them: for all
take a pride ip being imitators of the gods. Now far
be from, every sound mind such conceptions concerning
the gods, that even the very leader and father of them
all, as they account Jupiter, should be a parricide, as
his father also was;^ should be a slave of the worst
and basest passions, as in the instance of Ganymede
and his adulteries with many women, and receive with
approbation his sons who acted in like manner. But,
as we have before said, the evil spirits did these things.
And we have been taught that they only are immor-
talized, who live holily and virtuously before God :
believing also that they who live an unjust life, and
repent not, shall be punished in eternal fire,

30. But Jesus, who is called the Son of Gon, even
if he had been but a man, in the ordinary sense, would
yet by his wisdom have deserved to be called the Son
of God ; for all writers call Him God, who is the
Father of gods and men : but if we sav that he was
begotten of God, in a manner far differAt from ordi-

d Justin alludes to the same story respecting Bellerophon in Sect.
71. The mythological history was not, however, that Bellerophon
was carried to heaven on Pegasus, but that he made the attempt and
failed.

f The word " parricide" does not always strictly mean the murderer
of a parent. Jupiter was said to have dethroned, and, by some, to
have imprisoned Saturn ; and Saturn was accused of using still greatef
violence to his own father, Ccplus or Uranus.

146 THE APOLOG'Y 0» [$3^*

nary gencradon, being the Word of God^ as we haTc
before said, let this be cotiBidered a correspojtidenee
with yt)nr own t<enet9« when ye call Mercury the word
" ^ who bears messages from G»od. And if any one
objects to us, that he was crucitied ; this too is a
^oinC of corresjpondcnce with those whom ye call the
sons of Jupiter, and yet allow to have suffered, as we
before stated. For the sufferings of their deaths are
related to have been not similar to his, but different ;^
so that he seems not to have been inferior to them
even in the peculiar manner of his death : nay, in the
r, progress of our address we shall show, as we promised,
that he is even superior: or rather this is already
shown ; for he that is superior appears to be so from
his deeds. Again, if we affirm that he was born of a
virgin ; let this be considered a point in which he agrees
with what you (fabulously) ascribe to Perseus. And
whereas we say that he made those whole, who were
lame, palsied, and blind'' from their birth, and raised
the dead ; in this too we ascribe to him actions similar
to those which are said to have been performed hf
Esculapius. i "■' ^

31. We desire also to make if fully apparent to yon,
that those things only which we aSrni, and have learned
from Christ and the prophets who went before hint,
are the truth, and morQ ihscient than (what is recorded
by) all other writers ? and we do not require to be
believed, because in some particulars we agree with
them, but because we say the truth ; and Jesus Christ,
who alone was properly born the Son of 'God, being
his Word, and First-begotten and Power, and by his
counsel made man, hath taught us these things, for
the reformation and improvement of the human race.
Before he wa& made man and dwelt among men, some,^

<f In Sect. 72, Justin argues that the mysterj^ of the cross was never
imitated [)y any. of the false gods.

h wripoii. This' seems a better reading than rovti^^i, Thirlbt
shows that the word is used by Justin to signify "the blind*' as in
Trypho, p. 295.

us yevdncva tlvpv, & ^vBoxoifivavres i^tfvav' 8v rpdrav Koi rci xaO' ^ftCiv
Xeydfieva diatprifia koI dLve^ ipya Iv/fpyrimv. — Tliere is probably ^pme
omission or error in the Greek text. The assertion of Justin seems to
be, that the demons, whom he supposes to have inspired the l^theii

^32,33.] ' JDSTIK MARTYA. 149

at the instigation of those evil spirits of which we have
spoken, declared through the fictions which the poets
uttered, that these events had already happened; as
also they have fabricated those infamouiB and impious
actions which are reported of us, without witness or
proof. Of this our refutation follows.

32. In the first place, we alone, although we express
nothing but what is similar to the professions of the
Greeks, are hated on account of the name of Christ,
and, although innocent, are put to death as trans-
gressors : whereas other persons, in dififerent places,
worship trees and rivers, and mice, and cats, and
crocodiles, and (many) other brute beasts. Yet the
same animals are not held sacred by all, but some in one
place and some in another ; so that all are accounted
impious one to the other, for not worshipping the same
objects. — And this is the only thing of which ye can
accuse us, that we worship not the same gods which
ye worship, and ofier not libations, and the perfume of
the fat of beasts, to the dead, nor crowns and sacrifices
to images.'' — or ye well know that the same things gg
are regarded by some as gods, by others as beasts,

and by others again as victims.

33. In the second place, we out of every nation, who
formerly worshipped Bacchus the son of Semele, and
Apollo the son of Latbna, whose infamous abomina-
tions it is a shame even to mention, together with
Proserpine and Venus, who were inflamed with passion
for Adonis, and whose mysteries ye celebrate, or any
others of those who are called gods, do now for the
sake of Jesus Christ despise all these, even under the
threat of death : and dedicate ourselves to God who is
unbegotten^ and without passions ; of whom we believe
not (as ye believe of Jupiter) that under the influence
of base passion he followed Antiop^, or others in like
manner, or Ganymede, nor that he was loosed from

poets and my thologists, had obtained some imperfect knowledge of the
actions which Crrist should perform, and purposely framed the
stories of the false gods so as to anticipate them.

\t iv Y^^aU (rrc^(fvov^ $ALMAsius reads Iv ^ais vTs^dfovs, crowns
sewed together.

1 ^yevvi^rw. See note (^.on Iqnatius* Ejnatle to the Ephesiaru^
Sect. 7, p. 58.

13*

160 t«E APOLOGY OF ^ [§34.

bondsr by (Briareus) with a hnndfed handr at the
solicitation of Thetis ; nor on that account was anxioHs
that Achilles, the son of Thetis, should slay many of
the Greeks," for his concubine Briseis. Nay we pity
those who believe such fables, and are persuaded that
evil spirits are the authol-s of them.

34. In the third place, even after the ascension of
Christ into heaven, the evil spirits have put forward
certain men, who said that they were gods : and these
men were so far from being persecuted by you, that
they were thought worthy even of honors. For in-
stance, there was one Simon, a Samaritan, from a
village named Gitton, who under Claudius Caesar per-
formed magical wonders in your imperial city Rome,
through the art and agency of evil spirits ; and was re-
garded as a god, and had a statue erected to him among
you. This statue stood by the river Tiber, between the
two bridges, having upon it this Latin inscription,

SIMONI DEO SAKOTO.*

And almost all the Samaritans, antjl some b1$o in other
nations, confess him to be the first of the gods, and

« lUadj B. 4.
- ^ The accouDt which Justin here gives of the statue erected to
Simon Magus, is followed by Tertullian, (ApoC Sect. 13 ;) Trenjeus,
{Adv. Haeres. Lib. i. c. 20 ;) Eusebius, {Hist, Eccles, Lib. ii. c. 13,) and
many others of the Fathers ; and was not doubted till the year 1574^
when a stone was dug up in the island of the Tiber, with the inscrip-
tion, SEMONI SANCO (or SANGO) DEO FIOIO SACRUM SEX. P0MPEIU8
S. P. F. COL. MUSSIANUS aUINClUENNALIS DECUR BIDENTALIS DONVM
DEBIT.

Since that time, many have supposed that the similarity of names
led Justin into an error ; and that he attributed to Simon Magui an
honor which was really paid to Semo Sancus, a god of the Samnes..

It is certainly possible enough that Justin should have been mis-
taken. But it must be observed that the inscriptions, although similar,
are not the same, the order of the words -being different : that the
statue. to Simon Magus is said (Justin, Apol. Sect. 73,) to have been
dedicated by the Roman people, whereas that to Semo Sancus is a
private offering of Sextus Pompeius. The statue of Simon Magus
was in the form of Jupiter: (Irei*. Adv. Hteres. Lib. i. c. 20. p. 95,%.

"Imaginem quoque Simonis babent /aetom ad JlguramJoviaJ'*

Ctril. Catwhea. vi. p. 87. Oxon. *» eW« Afof Epiphan. Hter, xi\,
c. 3 ;) that of Semo represented Hercules.

The objections of V albs ids (in Euseb. HUt, Scdet, lab. ii. c. 13,)
and of Basnage, {Exercit, ERst. p. 573,) founded on \h» assertion that

VV'

^35.] JVSTIN MARTTft. 151

even worraip him ; and iiay that a certain Helena, who
travelled with hith at that time, and formerly had been a
prostitute, was the first Intelligence <> which proceeded
from him. We know also that one Menander,!* a Sa-
maritan also, from the village of Capparetaea, a disciple
of Simon^ received power from the evil spirits, and
being in Antioch deceived many by magical art. He
persuaded also his followers that he should never ^^
die ; and still there are some of his sect who pro-
fess to believe this.
85. There is also Marcion of Pontus,<i who is even

the Romans never attached the epithet aancius to their goda, nor
employed the words Deo Sancto in an inscription, are proved to hp
incorrect. There are numerous passages of the poets, and of Cicero, (*)
in^ vrhich sandus is so used: and inscriptions are extant with the
words, ApoUini SaruUo^ Macidapio Sancto^ and the like; and with
the very words in dispute, Deo Sancto ApoUini Pacifero, Grut£R,
Inscript. xxxviii. 7.

It is also said, but I know not on what authority, that the statue
attributed to Simon Magus was of braaa^ whereas that discovered was
of atone.

The accuracy of Justin ia qnestioned by Bash age, Exercit, Histor.
p. 570 ; by ANT0NU7fi[ Van Imle, in his Dissertatiuncula de statua
Simoni Mago'eredfKf'hj Valesius, Grabs, and many others. The
defenders of JustinVrorrectness on this point are Baronius, Eccles.
Hist, Ann. xUv. 55; Halloiz, in his life of Justin; Tillemont,
Tom. IJ. Part i. p. 341, and p. 176, and Jenkin, in his D^ensio
S. Augusiini adterwiu Joan. Phereponi Animadversionesy p. 176.
Thirlbt, in his notcis on the passage, pretends to defend the accuracy
of Justin ; and, in his usual way between jest and earnest, brings
much information to bear upon the point.

• Irenjeus Adv. Hieres. LH). i. c. 20, and after him, Tertdllian
de Anirndf c. 34, and Theoooret de Fabulis Haereticorunit Lib. i,
ii. give an aooount of the strange doctrines maintained by Simon
Magus. ♦»♦»»♦♦

^ Menander v^as the disciple of Simon Magus, and the master of
Satuminus. For an account of his doctrinfli^ see Irenjeus Adv.
HcBrea, Lib. i. c. 21. Tertullian de Anirnd^ c 23, 50. Z>0 Reswrect.
CarniSf o. 5. Eusebics Hist. Eccles. iii. 26..

4 Marcion lived in the reign of Antoninus : (Tertulltan de Prte^
script, e. 30,) and that this was Antoninus Pitis, appears firom Ir^
M£C8 Adv. HiBres. Lib. iii. c. 4, who states that he flourished in the time
of Anioetus, the tenth Bishop of Rome, who lived in the reign of
Antoninus Pius. Eubeb. Htgt. Ecdes. Lib. iv. c 10, 11, and Chroni"
eon. — Irenxus gives an account of his tenets. Adv. Hiceres. Lib. i.
c 23. Tertlluian wrote five books against Marcion : and the best
account of the opinions of that heretic is given by the Bp. of Lincoln,

(a) Catullus Ixiv. 269, Ixviil. 5. — ^Tibullus i. 3, 52.— Ovid, Met. i. 373.--
CioERO pro P. Sextio, 68.— Pro Milone 31.— /n Verrem, 1 19, t. 72.

152 THE APOLOGY OV [^86.

now teaching his followers to profess, tha{ there is
some other God, greater than he who. created the
world. This man, through the assistance of evil spirits,
hath caused many in every, nation to speak hlasphe-
mies, and to deny that the Creator of the universe was
God; maintaioing that some one else, . of superior
power, hath exceeded that Creator hy executing greater
works. And yet all, who have sprung from these sects,
as we have stated, are called Christians. In the same
manner as those, who do not hold the same opinions
aS: the philosophers, are still included under the com-
mon appellation of philosophy. Now whether they
are guilty of any of those infamous acts which are
reported,'; sucli as the putting out of the lights, and
promiscuous intercourse, and feeding on human flesh,
we know not ; but we know that they are not per-
secuted nor put to death by you, even on account of
their peculiar 'doctrines. We have also a treatise
composed against all the heresies which have arisen,
which, if you wish to peruse it, we will produce.

36. But we are so far from committing any (such)
injustice or impiety (as is imiflied in the eharge of
devouring children), that we nave k|||rned that none
but wicked men expose infants wheTthey are born.
First, because we see, that almost all such are brought
up in the vilest manner, and for the basest purposes,
whether they "be male or female : and are every
where publicly exposed, even as men of old reared

in his luminous epkome of those books. Bp. Kate's Account of
T^ertyJliarij c. vii. pp. 474-505. Eusebius, {lliat. Ecclea. Lib. iv.
c. 11,) in quoting this passage, expresses himself as if it occuned in a
book of Justin written against Marcion.

' These calumnies were constantly brought against the Christians ;
and are refuted in all their apc^ogies. Compare JtisTiN, Second
Apology, p. 50. Dial, cum Tryph. p. 2S7. Tertullian, ApoL Sect.
3, 7, 8. Ad Naiionea i. c. 9. Minucius Felix, Octamus^ Sect. 9, SO.
They are mentioned also by the martyrs, who suffered in the persecu-
tion after the death of Antoninus Pius, (Eusbb. Hist Ecclea. Lib. ▼.
c. i. p. 133, A,) bjT ATHEKAaORAS {Legat. p. 4,) and by Origen
{Omtra Celaum^ Lib. vi. p.. 293, 4,) as having been advanced at the
beginning of Christianity. He attributes the origin of the accusation
to the Jews. Ka2 loxtX fiot «afMiirXi$(riov *Iov3a/o($ rtftotiiidvtn (RAmf)
Tt^i Kmrd rifv iprh*' ^o^ X^umanapaHi StiaaKokUt KaracKtSdeawi ivv^npitav
7x15 Xtfyov* l»$ kpa KaraB^aavrss iraidiov nsraXanfidvovmy qWoS twv capK&v*
ic. r. X.

jrsTiw Martitr. 163

for sale hertJs of oxen, or goats, or sheep, or horsee.
And ye receive the hire' and tribute and custom of
these persons, when ye ought to cut them off from
the face of your empire. I abstain from mentioning
the horrible, and even Ipcestnous, offences which
hence frequently occur; the manner in which men
sometimes prostitute their children and their wives:
or the shocking offerings which are made to her,
whom ye call the mother of the gods. And, indeed,
in the worship of all those who are accounted gods
among you, a serpent is represented as a great .^j
symbol and mystery- (Ye accuse us also of
extinguishing the Kghts, that we may give way to gross
indulgences :) thus what ye openly practise and hold in
honor, as if the divine Kght (of reason and natural sense
of right and wrong) were overthrown and extinguished
in you, ye falsely attribute to us : but this brings no
blame upon us, who are free from all such abomina-
tions, l)ut rather upon those who do them, and bear
false witness. For, as ye may learn, bv inquiry, from
our Scriptiires, the leader of the evil demons is by us
called the S^rp gafc and Sata^ and the Devil/ who, as
Christ hath fo^j^bl^ shall be sent into fire with all his
host, and such men as follow him, to be punished for
endless ages. For the cause why God hath hitherto
delayed the execution of this is the human race. For
he foreknows that some shall be saved by repentance,
and some perhaps who are not yet born : and at the
first he formed the hunmn race intelligent, and able to
choose the truth and to be happy,<^ so that all men
should be without excuse before God ; for they are
made capable of reaison and foresight. But if any one
believes not that God cares for such things, such a
man must either profess that God exists not at all,^ or
affirm that, if He exists, he delights in evil ; or else
that he remains as insensible as a stone: and that

■ Compare Suetonius, Caligula : c, 40. This disgraceful tribute
was finally removed by a law contained in the code of Justinian,
tit. XL. Lib. xi.

» Rev. xr. 2. See Justin's IHal. with TVypho, p. 331.

* e^ irpdrretv,

*}i Itfi eJvai airip Sid nxy^S 6^»X^ff«t. For iiei rSX^S should pUK

bably be read either ircx*^ or it* MyioK*

154 THE APOLOOT Of [^ 37.

Tirtue and vice are nothing ; but that men judge actions
to be good or bad merely by their own opinion ; which
is the greatest impiety and injostice.

A second reason ? for onr not exposing infants is, lest
any one so exposed should not be taken up, but perish ;
and thus we should be murderers.

37. Moreover, we either marry at first, for no other
object than to rear children, or else abstaining from
marriage, continue to live in a state of continence.
And already one of our religion, in order to persuade
you that promiscuous concubinage is not a religious
mystery with us, (as ye falsely allege,) presented a
written petition to Felix the governor, at Alexandria,
prapng that he would permit a physician to mutilate
his person ; an operation which the physicians there
said they were not at liberty to perform, without the
governor's leave. And when Felix altogether refused
to grant his permission, the young man still persisted
in his resolution of continence, satisfied with his own
conscience, and that of his Christian brethren. Here
^ also we may mention Antinous, who lately died,
and whom all, through fear (of ofiending the Em-
peror Adrian) were eager to worshijMMk^a god, knowing
well what kind of character he boiraf and whence he
was.

And that no one may advance this objection against
us, "What should hinder us from believing, that he
who by us is called Christ, was a man of merely
hwnan origin, who performed the wonders, which we
speak of, by magical art,^ and on that account was

y Justin here takes up again the subject of exposing children, from
which, in his usual discursive manner, ho had deviated, at the be-
ginning of this Section.

*■ Absurd as this objection may appear, it was one which the early
Christian Apologists thought it necessary to anticipate, and on that
account sometimes laid greater stress on prophecy than on the
miracles of Christ. Compare Irensus Adv. Hcerea. Lib. ii. c. 57,
Lactantius v. 3. " Discc igitur, si quid tibi cordis (cordi) est, non
idcirco i nobb Deum creditum Christum, ^uia mirabilia fecit, sed
quia vidimus in eo facta esse omnia que nobis annutaciata sunt vati-
cinio prophctaruro. Fecit mirabilia : magum putassemus, at et vos
nuncupatis, (nunc putatis) et Judei tunc putaverunt, si non ilia ipsa
facturum Christum prophets uno spiritu prsdixissent." — ^In another
place (iv. c. 13.) Lactantius replies to the objection, said to have
been made by the oracle of Apollo^ and assented to by some pf th^

1^38.] JUSTIN MARTYR. 155

considered to be the Son of God ?" we will proceed
now to bring forward a proof. We will not rely upon
testimony, but shall necessarily be persuaded by pro-
phecies delivered before the events ; since we see with
our own eyes that events have taken place, and are
now taking place, according to the predictions. And
this proof will, we imagine, appear to you also the
most perfect and most true.

38. There were, then, among the Jews certain men,
who were Prophets of God, by whom the prophetic
Spirit proclaimed future events before they came to
pass. And the kings, who were over the Jews in those
days, possessed and preserved with great care the
prophecies of these men^ as they were first delivered,
in books composed by the prophets themselves, in their
own Hebrew language. Now when Ptolemy, king of
Egypt, was forming his library, and endeavoring to
collect the writings of all men, he heard of these pro-
phecies, and sent to Herod ^ who then ruled over the
Jews, desiring that the books of the prophecies might
be sent to him. And Herod the king sent them written
in their aforesaid Hebrew language. But since what
was thus writteii in them could not be understood by
the Egyptians, he again sent, and desired him to send
inen to translate them into the Greek language. This
being done, the books have remained with the Egyp-
tians even to this day: and they are also with all the

Jews in every place. Yet the Jews who read, under-

___^^_^_ ' '• . . ■ ■ - '

Jews, that the miracles of Jesus were performed by magic, by an
appeal to the falfilment of prophecy, aa a continual miracle going on
heiore their eyes. — Orioen j^eets the same objection^ with diSerent
reasons. Contra CeU, Lib. ii, p. 88, se^^

, b Tbk is a mistake either of Justin, or of some of his transcribers.
The person to whom Ptolemy sent wa^.Eleazajr, who, accGftding to
Vrnvo JpDJSUs (Z4b., 2, de Viid Mosia) was high-jf>riest and king of
Judea. JQ8EP.HUS. cAnt. XI. iv. 8j) says that the highrpriests had the
supreme power, tpl.the posterity of the ^samopeaos established a

ipQnarcbical authprUy* ... , .
Grabe suppooes we ijioula V^re. read UpcT for 'Hf(S^/.
{ The accoiiiit of j^tie^ptuagint yendop of tb|^ Qld Testament ^ven
iq the (^h^^a$io■i^^■Gr^Bcoff^^^,}% 14 which 19 ascribed to. Justin, 'is
somewhat different from this. It tollows^ Philo, iDe Vii. Mosia ^
lib. ii.) in awsertiifg thatibe setenty interpreters.were each shut up in
a diffeient cell, aiM .eompoted iq naoj distinct TersioBS, iTvhich, all
litexaUy agreed. .,;

156 THE APOLOGY OF [^39,40.

Stand not what is Written ; but regard us with hatred
and enmity, slaying and j)unishing us, even as ye do,
whenever they are able ; as ye may easily leairn. For
in the late Jewish wary^" Barchochebas, the leader of the
Jewish insurrection, commanded the Christians only
to be led away to severe tortures, unless they denied
Jesus Christ and blasphemed.

^ 39. Now in the books of the prophets we find it
predicted, that Jesus, our Christ, should come,
should be born of a virgin, and be made man ; that he
should heal every disease, and all manner of sickness,
and raise the dead : that he should be enviously treated,
and not be known ; that he should be crucified, and die,
and rise again, and ascend into heaven ; that he should
be the Son of God ; and so be called : that some should
be sent by him to preach these things to every nation
of mankind, and that men of the Gentiles should more
especially believe on him. Some of these prophecies
also respecting him were delivered five thousand years
before his appearing,*^ some three thousand, some two
thousand ; and some again one thousand, and others
eight hundred years. For in the cours^ of successive
generations, different prophets succee^ra one another.

40. Moses then, who was the first of the prophets,''
wrote in these very words : *' A prince shall not fail
from Judah, nor a ruler from between his feet,^ until •
He shall come, for whom it is reserved ;^ and He shall
be the expectation of the Gentiles, binding his colt to
a vin^ washing his garment in the blood of the grape."''

<" In the 17th year of Adrian : Eusefiius, Bist. Eceles, Lib. !▼. c. 6^
and Chronicon. Eusebius says the cause of his enmity'to the Chris-
tians was their refusal to unite with him against the Romans.

i According to the chronology of Justin Mar^, somewhat more
than 5000 years elapsed between the Creation and the birth of Christ.
Thbophilus (ad Autolycunif Lib. iii. p. 138,) makes it 56 15 years.
Justin here, therefore, considers Adam as one of the prophets ; wee-
ing with Theophilus, (Lib. ii. p. 104.) Clemens Atexakidtinos,
{^om. i. p. 335,) in like manner regards the names whieh Adam
bestowed upon Eve, and upon all animals, as prtfpfae^.

• I'he first, whose writings are picsenred. HcM, ' and in ISeet. ^,
the prophecy of Jacob bappfoently ascribed to Aleeea wt^Yeec/nh it

. t ^ jfcvtfMinii— ^hut this, and not I Air^xtft^i, m the true tmiituf, u
h Gen. zlix. 10. .*:..>

• ■

^41.1 JUSTIN MARTYR. 167

Now it is for you to inquire diligently, and to learn
how long the Jews continued to have a ruler and a king
of their own. It was until the appearing of Jesvs
Christ, our Master, and the interpreter of the prophe-
cies which were not understood : as it was declared by
the divine holy spirit of prophecy, in the writings of
Moses, that a prince should not fail from the Jews, until
he should come, for whom the kingdom was reserved.
For Judah was the ancestor of the Jews, from whom
also they have received their name. And ye, since
Christ hath appeared, have both reigned over the
Jews, and possessed all their country. Moreover, the
expression, <* He shall be the expectation of the Gen-
tiles," implied, that men of all nations should expect
him to come again ; and this ye may see with your own
eyes, and be persuaded of by the fact itself* For out
of all nations of men, they look for Him who was
crucified in Judea ; after whom the land of the Jews
was immediately subjugated and given up to you.

41. The words,^ ** Binding his colt to a vine, and
washing his garment in the blood of the grape," were
a sign representing what should be done to Christ,
and what he should himself perform. For an ass's colt
was standing in a certain village bound to a vine, which
he then commanded his disciples to lead to him ; ^m
and when it was brought, he sat thereon, and
entered into Jerusalem, where was that most magnifi-
cent temple of the Jews, which was afterward thrown
down by you. And after these things, he was crucified ;
that the rest of the prophecy might be fulfilled. For
the words, ** Washing his garment in the blood of the
grape," predicted his passion which he was to undergo,
cleansing by his blood those who believe in him. For
that which is called by the prophet in the holy spirit,
his garment, are the men which believe in himj in whom
dwells ihe seed which is from God, even the word.
And that, which is called '* the blood of the grape,"
indicates that he who was to appear should have indeed
blood, but that he should have*it by divine power, and
not of human seed. And the principal power, after

i This pasHife is ^zf^incd io a amilar manMi^ in tha XNa^g^ttf
vUh Tiypho, pp. 973» 34a .

Vol. IV.— 14

fi^ rsB .kPOUwT OF [^ ^ 43.

^» aia Futxer ind iie Ljko ot ail things, ia the Son,
^l»oru . .h« xxaimer n ^oae incamatioiiy and how
-«a» xxttiie Jian, ve ^inil oereaiter ^ow. For as not
>ai «Jt\t^« rd.iii naiic 'iw biood of the vine, so this
UKixnaicd da^ -sw .nood iixuuid aac be oi hunan seed,
bitt Jx .QM njwffr n liuii. js> ^re be&ire saiiL

V^ I&aiiia dLM« Jiiuuitsr pnipheu predicting the same
dliuscs^ ti ui£eftf!u 'toris* dius sfmite:' '^ There shall
ciHBKf k 7«ar J UK Ji lactyo* .tini a lower ;shall spring firom
vat ^nuKiL ji Jt'?»« . * •' xad 'jpon hia arm shall the
^nui«rs- tup«. * >ovr ^ ^dininir star did zisey and a
i[»wvr Uw H*r*ir^ .rom iie r^juc ot Jesse, eyen ttus
OftKi«>r. If or .uruiupi *iie puw^r of GoD^ he was born
A A '■ trxm* J I ^e :$eed ji Jacub. ihe father of Jadah,
isito .ladt >«Ka :Hiuwn U) be die duher of the Jews.
%)c«^v«:r Ios«« 'v;!!^ bu» progenitor, according to the
*i|covnMKv . ind '.w vr:» die wn jf Jacoh and Judah, by

Uk Vou JiKTUiu imr *iow lixpcesslT it was predicted

':)ir uM&aAt» .uai m siiuuid 'w bum of a virgin* Forthos

;l >«a3^ t^^i^tfu . * Beduid a vinpin shaA coaceire and

bear j^ ^mu 4ud 4it;v :diaiL »▼ jf hia name, Gon with

tis *** l^^'or jx^ dtiuap» wbica ;ippeared to be incredible

4iid in^HM^bitf vntiii *jieu» ;hose did Gon predict bj the

•^n.)^>d«u^ S^rtt . Jbak when Ziej came to pass, they

^ooiu 'I04 M ii^uMiioTed* but believed* inasmuch as

di«^ vKot^ .Kiore ieciared* Bu£ lesc wme,'' not nnder-

^42iimiit$ iie^ prjpde\:y woicii hadi been advanced,

^ouid oruii^ 'Jie ^saxne coarge against !ia» which we

^ .nai&.<9 4^«uns!4 your poecs^ wbo say that Jupiter

caiiH 40WU ''H womtsn. under the iodiience of impure

pritfswttt?* we wdl endeavor to explain these words.

yJwV wbea It J* aid,. •* Behold a virgin shall conceive,"

U iii» itnpded that the virgin conceived without carnal

inwcomn^ with anv one ; or otherwise she wonld no

l^iM^r Ikave been a virgin. But the power of God

^^mr apoa the virgin overshadowed her, and caused

ktr w cgoceive* akhoogh sdll a virgin. MoreoTer the

tngel ^' GoiH who was sent to the virgin at that very

^cn uxdbm tfat pnphKj of BdMfl\ Nonh. xziv. 17,
ihzLl.

JUtTIir MARTYR. 1&9

time, saluted her raying, ** Behold, thou ^halt conceive
in thy wornK by the £U)lt Ghost, and shah bear a son,
and he uMl be called the Son of the Highest ; and
thou sbalt call his name JESUS : for he shall save his
people from their sins.'*** Thus they, who have re-
'cordedi* all things concerning our Saviour Jesus
Christ, have taught : whom we believe ; since the
prophetic Spirit also declared, as we have shown, by
the above-mentioned Isaiah, that he should be so born.
Moses, therefore, the prophet already quoted, declares,*
that we are not permitted to consider the Spirit, and
the Power which is from God, to be any other than ^e
Wotd,' which is also the first-begotten of God. And
this, coming upon the virgin and overshadowing her,
not by carnal knowledge, but by (divine) power, caused
her to conceive. The name also of Jesus, in the He-
brew tongue, hath the same meaning as Soter (Saviour),
in the Greek language." Wherefore also the angel said
to the virgin, ** And thou shalt call his name Jesus ;
for he shall save his people from their sins."^

o Luko i 31, 83^ Matt. i. 21.

p imnivvnovs^aavng, — In Sect. 86| the Gospels are styled iKonviinon^*
ItarUf memoirs.

« Moses nowhere makes such an assertion ; unless we suppose
Justin to have aUnded to some mystical interpretation of such a pas-
sage as £xod^iv. 23: "Israel is my son, my ^rst-born." Grabs
supposes that Justin may have written *Uaatas instead of Mutrffs,

' The Spirit and the Word {Aiyos) seem here to be confounded.
Compare Sect 61, 85. Bp. Kaye observes, with reforenoe to the
passages of tb& early Fathers, in which rvevfia is used to signify the
Divine Nature of Christ, " Perhaps the idea present to their minds
was, that as, in the mystery of the Incarnation, the Holt GHOsf
came upon the Virgin, and the Power of the Highest overshadowed
her, and the A&yos thereby became flesh, the Holt Spirit, the *pDlver '
of the Highest,' and the Adyog were the same. But Justin attnbutes
the inspiratbn of the ancient Prophets sometimes to the Adyo;, some*
times to the Holt Spirit. Here it is difficult to interpret the latter
of the Divine nature in Christ ; end yet the two appear to be identi-
fied. I know of no other mode of explaining this fact, than by suppos-
ing that, as the ASyos was the conductor of the whole Grospel economy,
Justin deemed it a matter of indifference, whether he said that the
Prophets were inspired by the Adyoc, or by the Holt Spirit who
was the immediate agent. The Holy Spirit is called in Scnptute the
'S(Krit of Christ.* (I(om. viii. 9. Gal. iv. 6. Phil i. 19. IPet. i. 11.
In the last passage the immediate reference is to the inspiration of the
prophets.)" Bp. Kate's Account of Justin Martyr^ ch. ii. p. 7!3i

■ Compare IHaK wUh Trypho^ P- 4^- ' ' ^^^^* '^ ^1*

160 THE ArOU>QT OF [§^ ^^-

44. Eren je jourselTest I imagrine, will concede^
that they who prophesy are inspired by notbiDg else
but the dirine word. Hear also kow another prophet,
Micah, predicted the Tery place where Christ should
be born. For he spake thus : *' And thou Bethlehem,
in the land of Judah, art not the least among the
princes of Judah : for out of thee shall come a governor,
that shall rule my people IsraeL"* Now Bethlehem is
a village in the country of the Jews, five and thirty
furlongs distant from Jerusalem ; as ye may also learn
from the taxing, which took place under Cyrenius who
was your first prefect* in Judea.

Hear, again, what was foretold, to show that Jesus,

when he was born, should not be known by other men,

until he came to man's estate, even as it came to pass.

The prophecies are these. ^

• • • • • • •

45. '' Unto us a child was bom : unto us a young
^r^ man was given : whose government is upon his

shoulders.''* This is a prophecy of the power of
the cross, against which he placed his shoulders when
he was crucified, as shall be more clearly shown as we
proceed. And again the same prophet Isaiah, inspired
by the Spirit of prophecy, declared, " I have stretched
forth my hands unto a disobedient and gain-saying
people, unto those who walked in a way that was not
good."* ** They ask of me now justice : and dare to
draw nigh unto God."^ And again in other words he
saith by another prophet, " They pierced ray feet and
ray hands, and cast lots for my vesture."* Now David,
the king and prophet who said thus, suffered none of
these things ; but the hands of Jesus Christ were
« ttretched out, when he was crucified by the Jews who
spake against him, and said that he was not the Christ.
For, as the prophet said, they in derision placed him
upon a judgment seat, and said, '* Judge over us."

" Micah V. 2, as quoted Matt. ii. 6.

^ Mrpovot—^ ROT WBf on Lukeii. 2, shows that Cytenius could not
have been procurator. The word lirirpoiras is of general signification.

7 There is here probably an omission of some passages from the
prophets.

■ Is«. iz. 6. * Isa. lx¥. 2. Rom. z. 21.

h Isa. km. 2. • Ps. xxii, 16, 18.

^ M, 47.] lOSTip MARTYR. l6l

The words ftUof ''They pierced my hands and my
feet," were a reference to the nails, ^hich were fixed
in his hands and feet upon the cross. And, after his
crncifixion, they who crucified him cast lots for his
vesture, and divided it among themselves. And that
these things were done, ye may learn from the records
of what took place under Pontius Pilate.' To shotir
that it was expressly predicted, that he should sit upon
the foal of an ass, and come into Jerusalem, we will
mention the prophetic writings of another prophet,
Zephaniah. The words- are these : '' Rejoice greatly,
O daughter of Sion ; shout, O daughter of Jerusalem ^
hehold, thy king cometh unto thee, meek, and riding
upon an ass, and upon a colt the foal of an ass."*

46. Now, when ye hear the sayings of the prophets,
as if they were delivered by some one person, imagine
not that they are said by the iuf^red writers them-
selves, but by the divine word which moved them.
For sometimes it prophetically declares what shall
come to pass hereafter ; sometimes it speaks as in the
person of God the Father, and Lord of all ; sometimes
as in the person of Christ ; and sometimes as in the
person of the people who answer to the Lord, or to his
Father. In the same manner as ye may see also in
your own writers, that on^ person writes the whole,
but introduces difierent persons as holding discourse.
The Jews who had the books of the prophets, not
observing this, knew not Christ, when he came ; and
moreover hate us, who say that he is come, and ^m
prove that he was crucified by them, as it was T
predicted. *

47. And that this also may be plain to you; thiiir
words were spoken, in the person of the Father, by
Isaiah the prophet, whom we have before mentioned :
*' The ox knoweth his owner, and the ass his master's
crib : but Israel doth not know me : and my people

* Compare Section 63. Tertullun, Apol,f Sect. 5, 21, appeals to
the information respecting Jesus Christ conveyed to the Emperor
Tiberius by Pontias Pilate. These acts, or records, of Pilate were the
memoranda of the daily transactions of his government.

• Zech. ix. 9. Matt, zxi. 5. Justin Martyr, in his LHalogut vith
Trypho^ p. 273, quotes this prophecy correctly, ftom Zechariah« not
from Zephaniah, as hert;

14^

162 THB AJ>OLOeY QF [M^*

doth not consider. Ah, sinful nation, a people full of
iniquity, an evil seed, wicked children : ye have for-
saken the Lord."' And again in another place, where
the same prophet speaks in like manner in the person
of the Father. ** What house will ye build me, saith
the Lord. Heaven is my throne, and earth my foot-
stool."' And again in another place; **Your new
moons and your sabbaths my soul hateth, and the great
day of fasting and rest I endure not ; even if ye come
to present yourselves before me, I will not hear you.
Your hands are full of blood : even if ye bring fine
Hour and incense, it is an abomination unto me. I
desire not the fat of lambs and the blood of bulls. For
who hath required this at your hands."*^ ** But loosen
every band of wickedness, r«nd asunder the ties of
.violent contracts : cover the naked and him that hath
no house.: deal thy bread to the hungry."^ Thus,
then, may ye understand what kind of precepts are
delivered from GoD by the prophets.

48. When, again, the prophetic spirit speaks in the
person of Christ, it expresses itself thus : ** I have
stretched forth my hands unto a disobedient and gain-
saying people, unto those who walked in a way that
was not good."^ And again, ** I gave my back to
stripes, and my cheeks to bufietings : I turned not away
my face from the shame of spitting. And the Lord
was my helper. Wherefore I turned not : but I set
my face as a solid rock ; and I knew that I should not
be ashamed, for he is near that justifieth me."* And
again, when he saith, ** They cast lots for my vesture ;
and pierced my feet and my hands." "" ** But I lay
^clown and slept and rose up again : for the Lord sus-
tained me."' And again, when he saith, ^' They spake
with their lips, they shook the head, saying, let him
save himself." <> All which things, as ye may learn,
were done to Christ by the Jews. For when he was
crucified, they pouted their lips, and shook their heads,
saying, Let him that raised the dead save himself, p

( IM. L 3, 4. > Iga. IxvL I.

k iM. i. 11-14. i Iga. IviiL 6, 7.

k Isa. Ixv. 2. Rom. x. 21. • laa. 1. 6-8.

- Pi. xxii. 16-18. » Pa. iu. 5.

• Pfc xxii. 7, 8 » Matt. xx?U. 39.

§ 49, 50.] JU8TIK MARTYR. 16X

49. Moreover! when the prophetic spirit speaks to
foretell thiogs to come, it is in this manner. ** For oiU
of Sion shall go forth the law, and the word of the m^
Lord from Jerusalem. And he shall judge among
the nations, and shall rebuke many people. And they
shall beat their swords into ploughshares, and their
spears into pruning-hooks. And nation shall not lift up
sword against nation, neither shall they learn war apy
more."3 And that it did so come to pass, ye may
readily learn. For from Jerusalem twelve men went
forth into the World, and they unlearned,^ not knowing
how to speak. But by the power of God they preached
to every nation of men, that they were sent by Christ
to teach all men the word of God. Wherefore we who
formerly killed one another, now not only abstain from
fighting against our enemies, but are ready to meet
death with cheerfulness, confessing the faith of Christ,
rather than lie, or deceive thqse who persecute us.
For we might, on such an occasion, have acted accord-
ing to that saying (of the poet),'

" My tonguo alone hath' sworn, and not my mind."

However it would be absurd, while soldiers, once
engaged and enrolled by you, adhere to the oath which
they have made, in preference even to their own lives,
their parents, their country, and all their families, when
ye can offer them nothing immortal ; that we, ardently
desirous of immortality, should not endure every thing,
in order to obtain the object of our wishes, from him
who is able to fulfil them.

60. Hear also in what manner prophecy was made
concerning those who preached his doctrine, and de-
clared his appearijig ; the aforesaid prophet and king
having thus spoken by the prophetic spirit : ^^ Day unto
day uttereth. speech ; and night unto night showeth
knowledge. There is no speech nor language whose
voices are not heard. Their sound is gone out through
all the earth, and their words unto the ends of the world.
In the sun he hath placed his tabernacle : and he ^ia)

4 Isa. ii. 3, 4.

» Wtfirai. Acts iv. 13. 1 Cor. ii, 1, 4, 6, 13 ; 2 Cor. xi. 6.

" Euripides HipjHdytus^ 608.

164 THS APOLOOT OF [4 &!•

at a bridegroom going out of his chamber : he will
rejoice as a giant to run his course."^

51. In addition to these, we have thought it right
and appropriate to mention some other prophl^cies,
deKrered by the same David ; whence y« may learn in
what manner the prophetic spirit exhorts men to live :
and how it speaks of the conspiracy which was formed
against Christ by Herod, king of the Jews, and the
Jews themselves, and Pilate who was your procurator
^Q among them, with his soldiers : declaring that all
nations of men should believe in Him ; showing
that God calls him his Son, and hath promised to put
all his enemies under him : in what manner the devils
endeavor, as far as is possible, to escape the power of
GU>D the Father and Lord of all things, and that of
Christ himself: and how God calls all men to repent-
ance, before the day of judgment shi^l come. The
words are to this efif ct :** ** Blessed is the man, who
hath not walked in the counsel of the ungodly, and hath
pot stood in the way of sinners, and hath not sat upon
Ae seat of the scornful.' But his will is in the law of
the Lord, and in his law will he meditate day and
night. And he shall be like a tree planted by^ the water-
courses, which shall give its fruit in its season : and the
leaf whereof shall not fall off, and all which it beareth^^
shall prosper. Not so the wicked, not so ; but (they
are) even as the chaff, which the wind scattereth from
the fabe of the earth. Therefore the ungodly shall not
stand in the judgment, nor sinners in the council of the
righteous. For the Lord knoweth the way of the
righteous, and the way of the ungodly shall perish."
<* Why did the heathen rage, and the people imagine
vain iJhings ? The kings of the earth stood up, and the
rulers were gathered together against the Lord, and
against his Anointed, saying, Let us break their bonds
asunder, and cast away their yoke from us. He that
dwelleth in the heavens shall laugh them to scorn ; and
the Lord shall have them in derision. Then shall he
speak unto them in his wrath, and in his anger he shall
trouble them. But I am set up by him as a^king^ upon

* Ps. XIX. 2-5. Rom. x, 18. ■ Ps. i. il

< Xoiftfiy. Of pestilences. " t Saa i mif.

§52.] JUSTIN MARTYR. 1^

Sion his holy moutitain, declaring the command of the
Lord. The Lord hath said unto me, Thou art my
Son, to-day have I begotten thee. Ask of me, and I
shall give thee the heathen for thine inheritance, and
for thy possession the extremities of the earth. Thou
shalt rule them with a rod of iron^, as vessels of a
potter shalt thou dash them in pieces. And now, ye
kings, be wise ; be instructed, all ye that judge the
earth. Serve the Lord with fear, and rejoice in him
with trembling. Receive instruction,* lest haply the
Lord be angry, and so ye perish from the right way,
when his wrath is quickly kindled* Blessed are all
they that put their trust in him."

52. And again the prophetic spirit, declaring by the
same David that Christ should reign after his cruci-
fixion, spake thus : " Sing unto the Lord, all the earth,
and show forth his salvation from day to day. For the
Lord is 'great, and greatly to be praised ; he is to ^
be feared above all gods. For all the gods of the
nations are. idols of devils : but God made the heavens.
Glory and praise are before his face ; and strength &l^

majesty in the place of his holiiifigs. Give glory up^
the liORD, the Father of the worlds :^ bring an oflering,**

and come in before his face, and worship in his holy

courts. Let the whole earth fear before his face, and

be established, and not be shaken. Let them rejoice

among the nations. The Lord hath reigned from the

wood."**

■ Apd^aeBs naihtas. This is the version of the Septuagint. Cappel-
Lus, (Crilica Saera^ Lib. iv. Sect. 5, p. 243,) endeavors to show how
the difference between the present Hebrew reading and the Greek
may have arisen.

b ir<f> iruTpl tQv altovQv, The Sept. has al raxpial rwv lOvuVf " ye
kindreds of tl^e people;'' and Justin so quotes the passage in the
Dialogue with TVypho^ p. 299, A.

d Ps. xcvi. 1, 2, 4-10. Compare Col. ii. 14, 15,

The passage is thus quoted by many of the Fathers. Tertullian
a4v, Jud, 0. 11^ says, '^Age nunc, si legisti penes prophetam in
psalmis, Deds regfiavit d ligno^ expecto quid intelligas, ne iotih
lignarium aliquem regem significari putetis, et non Christum, qui
exinde a passione Christ i (crucis) superata morte regnavit." And
again, c. 1^, " Unde et ipse David regnaturum ex ligno Dominum
dioebat." See also Tertullian adv. Marcion, iii. c. 19. Barnabas,

166 THS APOLOOT Of [^ 53f 54.

63. But whereas the prophetic spirit speaks of future
eTeots, as if they were already past, as may harb been
obserred in what hath been sidd« we will explain this
a]so» that it may not perplex those who meet with it
(The spirit) speaka oi things which it assuredly knows
shall happen, as i£*ih&y had already taken place. And
that we must so receive these writings will be evident,
if ye attend to the following considerations. David
spake the words which have been recited, fifteen hun-
dred years* before Christ was made man and crucified :
and yet no one, of those who lived either before David
or after him, gave occasion of rejoicing to the heathen
by his sufferings upon the cross. But now, in our days,*^
Jbsus Christ was crucified, and died, and rose again^
and ascended into heaven, and reigned there ; and, in
consequence of what hath been preached in all nations,
by the apostles sent from him, there is great joy to
those who look for the immortality, which he hadi
promised.

64. And that no persons may imagine, from what we
l^tve now advanced, that we conceive events to happen
by fatal necessity, because, as we have said* they are
foreknown, we will explain this also. We have learned
from the prophets, and declare it for a truth, that
punishment and torments, as well as rewards, will be
given to every one according to his works. For if this
is not so, but every thing takes place by irresistible
necessity, then there is nothing at all in our own power.
For if it is fated that one man must be good, and
another bad, neither is the one to be praised, nor the
other to be blamed. And again, if the human race hath

(Ejrist. c. 8,) is supposed to recognise the words, when be aajs,
hx ii rb fyiw hrl ri ^itfXoy; ^ ^ ^nXtta t9v 'Ii^roS hri r$ f^Xy.
Justin Martyr, in his Dialogue vUh TryphOjia, 298, accuses the Jews
of having erased the words hm roZ fivXov. There is no trace, how-
ever, of the words in any Hebrew or Greek MS. of the Old Testament,
or in Origen or Jerome.

* In Sect 39, Justin appears to allude to David, when be aays^ in
round numbers, that some of the prophets lived one thousand yean
before Christ. Theophilus, {ad Autolycum^ p. 138,) places David
eleven hundred years before Christ. The chronology of Jusdn seems
to have been rather loose ; but it is probable that the numbers berD
have been altered by an error of a transcriber.

^55,_56.] JUSTIN MARTTB. 167

no poweri by its free-will, to avoid the «vil and to
choose the good, it is not responsible for any actions of
^ny kind. But that men do sjtand and fall by free-will
is thus shown. We see that the iconduct of the same
man is tlifierent at different times^ Bat. if it waS; fated,
that he should be either bad or gtHHl* be could never
act so differently, nor change so frequently. Neither
indeed would some be good, and some bad : since g|
in that case, we should represent fate as the cause
ojf evil, and at variance with itself : or else we must
profess that opinion to be true, which we have before
mentioned,' that virtue and vjce are nothing, but
actions are reckoned to be good or bad by opinion only ;
which, as true reason plainly shows, is the greatest
impiety and injustice.

55. But we say that this only is irreversibly deter-
mined, that they who choose w;hat is good shall be pro-
portionably rewarded, and in like manner, they who
choose the reverse shall be punished as they deserve.
For (jod did not make man like the other creatures,
such as trees and four-footed beasts, incapable of doing
any thing by free choice ; since he would not be a fit
object of reward or praise, if he did not himself choose
the good, but were so made ; nor, if he were bad, would
he deserve punishment, if he were not such by his own
act, but were unable to become in any respect different
from what he was made.

^6. Now the holy prophetic Spirit taught us this,
saying by Moses, that God thus spal^e to the man who
was first created: ''Behold, before thy face is good
and evil; choose the good." '^ Again it is thus spoken
by another prophet, Isaiah, as in the name of God the
Father and I^ord of all things : '' Wash you, make you
clean, put away the evil from your souls; learn to do
well: do justice to the. fatherless, and avenge the
widow ; and come and let us reason together, saith the
Lord. Even if your sins should be as scarlet, I will
make them as white as wool : and if they should be as .
crimson, I will make them white as snow. And if ye

< Section 36.. .

k Deat XXX. 15, 19. Juftin Martyr enoneoariy attribotss-t^ Moiit
an application made in Bcckiiia>tioi|i zv. 14^17.

168 / THE APOLOGY OF [^57,56,59.

will, and will hearken unto me, ye shall eat the good
of the land. But if ye will not hearken unto me, the
sword shall devour you« For the mouth of the Lord
hath spoken these things."' Now Chat which is said
ahove, "The sword shall devour you," implies tiot,
that they who are disobedient shall perish by the
sword; but the sword, of the Lord is the fire, by
which those shall be consumed who choose to do evil.
Wherefore he saith, " The sword shall devour you ;
for the mouth of the Lord hath spoken it." But if he
had spoken of the sword which cuts, and immediately
ceases, he would not have said, * it shall devour.' ^

57. Wherefore also when Plato said,^ "The fault
lies with him who chooses, but God is blameless ;" he
took it from the prophet Moses, who was more ancient
than all the writers of the Greeks. And in all, which
philosophers or poets have said concerning the immor-
^o tality of the soul, or punishments after death, or the

contemplation of heavenly things, or the like o|iin-
ions, they could conceive and explain such notions only
as they first derived from the prophets. Whence there
appear to be the seeds of truth among them all : but
they are proved not to have thoroughly understood
4hem, since they so speak as to contradict themselves.

58. When therefore we say, that prophecies have
beeii delivered respecting futur0 events, we assert not
that they were foreseen, because th^y happened by a
fatal necessity ; but that God, well knowing what the
actions of all men would be, and having determined
that he would reward every man according to his deeds,
declared by his prophetic spirit, that His dealings with
them would correspond with those actions, thus always
leading the human race to reflection and repentance,
and showing his care and providence for them.

59. But the evil spirits denounced death against those
who read the books of Hystaspes, or the Sibyl, or the
prophets, that they might deter them from improving

i Isa. i. 16-90.

k Joftin's interpretations are Bometimes fiincifal enough. The
mouth of the swora, a-tn->A ii a common Hebrew egprenion. «fer. ^oi.
7. Jk>btl5, 17.

I Zte /2epttR z. p. 617. H. Steph.

^fiOJ] JU8T1N MARTYR. 169

such an opportunity of learning what waB for their real
good, and retain them in slavery to themselves. But
this^ purpose they could not entirely effect. For we
not only fearlessly study these books, but as ye per-
ceive, offer them for your consideration, being assured
that they will be well-pleasing to all men. And even
if we persuade but a few, our gain will be great : for
as good husbandmen we shall receive the reward from
our Master.

60. Hear also what was spoken by David the prophet,
to show that God the Father of all things would receive
Christ into heaven, after having raised him from the
dead, and retain him there, until he should tread under
foot his enemies the devils, and the number of those
should be fulfilled, who, as He foreknew, would be
good and virtuous ; for whose sake also the final de-
struction « of all things by fire is yet delayed. The
words are these : <* The Lord said unto my Lord, Sit
thou on my right hand, until I make thine enemies
thy footstool. The Lord shall send the rod of thy
strength out of Jerusalem : and rule thou in the midst of
thine enemies. With thee shall be the rule in the day
of thy power, in the splendors of thy saints. From
the womb, before the day-star, have I begotten thee." *
The words, *'The Lord shall send the rod of thy
strength out of Jerusalem," are a prophecy of that ^
powerful word, which the apostles of Christ,
who went out from Jerusalem, preached every where,
although death was threatened against those who
taught, or even confessed the name of Christ, and
which we now every where embrace and teach. -And
if ye too receive what we now offer, in a hostile
manner, ye can do no more, as we have already said,^
than slay us : which brings, in fact, no evil upon us,
but will, procure everlasting punishment by fire upon
yourselves, and all those who hate us without reason,
and repent not

" iieiHi^etv for HiKipaaiVf ai in Sect. 28^ 74, 77, and Second Ap»l.
p. 45, C.

" Ps. ex. 1-3. This 18 the reading of the Septuagint. See Cappellus,
Critica SacrOy Lib. iv. c. 2, 8, c. 11, 3.

• Sections 2, 13.

Vol. IV.— 15

170 THE APOLOGY OF [^61, OS.

61. ttvUf lest any one should unreasonably object to
what is taught by us, saying that Christ was born but
a hundred and fifty years since, in the time of Cyrenius,
and taught what we ascribe to him still later, under
Pontius Pilate, and should accuse us of maintaining
that all men, who lived before that time, were not
accountable for their actions, we will anticipate and
solve the difficulty. We have learned, and have before
explained, that Christ was the first-begotten of GoDt,
being the Word, or Reason, of which all men were
partakers'. p They then who lived agreeably to reason,
were really Christians, even if they were considered
Atheists, such as Socrates, Heraclitus, and the like
among the Greeks ; and among other nations Abraham,
Ananias, Azarias, Misael, and Elias, and many otherSf
the actions and even the. names of whom we at present
omit, knowing how tedious the enumeration would be*'
Those therefore who of old lived without right reason,
the same were bad men,*i and enemies to Christ, and
the murderers of those who lived agreeably to reason.
Whereas they who ever lived or now live, in a manner
which reason would approve, are truly Christians, and
free from fear or trouble. From what we have already
so fully stated, any intelligent man may understand,
for what cause He was made man, and born of a rirgin,
by the power of the Word' and the counsel of God the
Father and Lord of all things, and was named Jesus,
and died on the cross, and rose again, and went up again
into heaven. But since any farther disquisition for the
explanation of this point is not now necessary, we will
^ proceed to the proof of that which is more closely

• connected with our present purpose.

62. Hear, then, what was spoken by the prophetic

» Jastid's notion was, that ef«ry de^rree of intelligence which men
pofleessed, respecting the nature of the Deity, and their relation to
mm, was de4ved from a portion of the Divine reason, \iyos, comnni-
nicated to them ; but that the true believer in Christ only possesses
this quality in perfection. He uses the word Uyos in different senses;
Sometimes it denotes the Second person of the Trinity, the Word ;
sometimes reason or intelligence; and sometimes word or speech.
This necessarily creates ambiguity in determining the Nnse of the
term in any particular passage.

' See note (r) on Sect. 43. Compare Phil. ii. 7.

§63.1 JUSTIN MARTTIt* 191

spirit, declaring that the whole land of Jndelt should
also be laid waste. The words, it will be observed, are
spoken in the person of the people themselves wonder-
ing at what was done ; and they are these. ** Sion is
become a wilderness ; Jerusalem is become as a wilder-
ness : the house, our holy place, is accursed ; and the
glory, which our fathers blessed, is burned with fire*
And all its glories are fallen down. And in these things
thou didst refrain thyself, and didst hold thy peace, and
afflict us very sore." ■

Now that Jerusalem is laid waste, as it was predicted
it should be, ye have good proof. It was also thus
spoken by Isaiah the prophet, concerning its desolation,
and that no one should return thither to dwell : " Their
land is desolate : their enemies devour it before their
{mi^:^ and none of them shall dwell therein."" Ye
well know also that ye have forbidden any man to dwell
there : and that the punishment of death is denounced
against any Jew who shall be found within the place.'

63. Hear also in what manner it was predicted that
our Christ should heal all manner of diseases, and raise
the dead. Thus it is said, ''At his coming the lame
roan shall leap as a hart, and the tongue of the stam-
merer shall be eloquent, the blind shall receive their
sight, and the lepers shall be cleansed, and the dead
shall arise and walk."3r And that Christ did these
things ye may learn from the records of what was done
under Pontius Pilate.* Hear again what was said by
Isaiah, foretelling by the prophetic spirit that Christ
should be slain, together with those men who hoped in
him. The words are these. " Behold, how the just
man perisheth, and no man layeth it to heart: and
merciful men are taken away, and no one considereth.

• Isa. ixiv. 10-12. » Iga. i. 7.

" Justin adds what is spoken, Jer. 1. 3, respecting Babylon.

* Tertullian (^Apol. Sect. 21,) speaks of the Jews as banished
from their country ; and not even permitte<kas strainers to set foot
upon their own land. He repeats the same assertion; adv. x^udteoSf
c, 15. EuiEBius, {Hist, Eccles. Lib. iv. c. 6, and in his Chroniconf)
states that an edict was made, in the eighteenth year of the Emperor
Adrian, forbidding any Jew to approach within sight of Jerusalem.
Valebius, in his notes on EusEBtus, Hist. Eccles. shows that there
was one day in the yieari on which the restriction was removed,

^ Isa. zxxv. 5, 6. ' See Section ^5.

:»«-

^-B ^ r: » ■»«:?' -crijEa v n iitf leRna of

-HI j'jjjit- 3JC :?- zs- _ "wrfc unnu re
'12:^::.' 1 a: ifcii'ii:. iters un. L ^ »

j^T-.f'^ —'.I- Hr .;r-55:cS' Tau r^nr airrii fr;«L Jem-

::ri:i^^c:'~r^ u iic m^^i^iKn, sua ^ir-roiri Czxi2T.=

aii'.-i:* '"^ ▼ li iC'.'ri.; -I :l TiHi* laii "".I'lT ■f'fr-i that
:: : ia'-'. :•-. :ns;L:.ni i-iiTi- ^*: 3»i jrfssfrfi-i- £L5 words
4.-- .:♦:?*- •"*": laii -.itsiii *a,: rH «▼««: ::ner. and

->! Hi-LT ili.; LI xza.: ira — '■t :: w** rropbesicd*
^;i. I*- si'.'il'i :•; TShi*i =a:i ::t xs: *ni submit to
*uJJfr. ii'i :»f 5*f: i"- zi::xii:i lii *i:^i come aeain
w. J. £. : .*"!■ T: = ▼ :ri* i-r» *-Iifs«f. " BeciTisc * he hath
j-.-f- -iT ^-* s-ril 1:1:: ie-Aih. jui was nscibered wkh

■ ja- /rj- Li * Im. Lrr. 1-3. Rool x. 21.

- i^A^ •: XHerr«&. '^ni ins » 1 fjrmola in which Catccfaameiifl,
w^* ^m Ksaet^zecCj u b« bccuieiL were disaiiMed from the Charch.
Scari 1 KxsiGJi as giveia '?▼ ibc machor of the Apotiolieal QnutUutiant,
v^Lxb. riH c. 6 » cart of the bkUiog pnyer, [Jirectioos how to pny-}
which the Deacon 'was to uie for the Catiechomeiu. Compare limilir
exprcMioDs ia Sectioos IT: 33, 19,

* In. V. 20. • Compare Episile qfCLEUEST, Sect. 1&

^65.] JU8TIN MARTYR. 173

the transgreisors ; he hath borne the sins of many, and
shall make intercession for the transgressors. For
behold my Son shall understand, and shall be exalted,
and shall be exceedingly glorified. As many shall be
astonished at thee ; so shall thy appearance be without
honor, more than any men, and thy glory more than any
men : so shall many nations wonder at thee ; and kings
shall shut their mouths at thee ; for they to whom nothing
bad been told of thee, and who had not heard, shall un-
derstand. Lord, who hath believed our report, and to
whom is the arm of the Lorp revealed? Wf have
declared before him, as (if he were) a child ; as a root
in a thirsty ground. There is no form in him, nor
glory. Yea we saw him; and be had no form nor
comeliness : but his form was without honor, and
marred more than men. He was a man in stripes, and
knowing how to bear infirmity. For his face was
turned away, he was despised, and esteemed not He
beareth our sins and for us id he afflicted. And we con-
flidered him to be in trouble, in stripes, and in affliction.
But he was wounded for our iniquities, and bruised for
our sins. The chastisement of peace was upon him:
by his stripes we were healed. All we like sheep q^
have gone astray. Man hath erred from his way.
And (the Lorp) gave him for our sins : and he opened
not bis mouth through his sufferings He was led as
a sheep to the slaughter, and as a lamb before her
shearers is dumb, so he openeth not his mouth. In
his affliction his judgment was taken away." ^ Where-
fore after his. crucifixion even all his disciples forsook
him, and denied him. But afterward, when he arose
from the dead, and appeared to them, and taught them
that they should read tiie prophecies in which all thesfi
events were predicted, and when they had seen him
going back into heaven, they believed, and received
power which was thence sent down upon them from
him, and went into all the \torkl, and preached these
things, and were themselves called apostles.

65. Again, these are the words of the prophetic
spirit, declaring to us thit he, who suffered thus, hath
an origin which cannot be expressed, and rules over

f Ifia. Ul liii. Septuagiat.

isr

174 THl APOLOGY Of [§^

his enemies : ^ Who shall declare his generatloB ; for
his life is taken from the earth. For their trans^es*
sions he eomes to death. And I will gire the wicked
for his tomb, and the rich for his death. Because he
did no iniquity, neither was guile found in his mouth :
and the Lord will cleanse him from hb stripes. If he
shall be given an offering for sin, your soul shall see a
loag-liYed seed. And the Lord is pleased to take his
soul out of travaU, to show him light, and to form him
in understanding, to justify the just one who ministereth
well to many. And he himself shall bear our sins.
For this cause he shall inherit many ; and shall divide
the spoil of the strong. Because his soul was given up
to death, and he was numbered with the transgressors ;
and he bare the sins of many, and he himself was given
for their transgressions." ^ Hear also in what manner
it was predicted that he should ascend up to heaven^
For thus it was spoken : *' Lift up the gates of heaven ;
be ye opened, that the King of glory may come in.
Who is this King of glory ? The Lord mighty, even
the Lord powerful." ^ Hear also what was spoken by
Jeremiah^ the prophet, to show that he should also
come again from heaven with glory. His words are
these : ^' Behold how the Son of man cometh upon the
clouds of heaven, and the angels with him."^ •
^j 66. Since, then, we have shown that all things
which have already happened were foretold by
the prophets, before they came to pass, we must neces-
sarily believe with full faith, that those things, which
are in like manner foretold, but are still to happen, will
assuredly come to pass. For in the same manner as
past events, which were predicted and not known, did
come to pass, so events which are yet to happen, even
if they be unknown and disbelieved, will come to pass.
For the prophets foretold two comings of Christ ; the
first, which hath already taken place, as of a man with-
out honor and exposed to suffering ; and the second,
when it is declared he will come with glory from heaven,
with his angelit host ; when also he shall raise again
the bodies of all men who have ever lived, and shall

« I«a. liii. 8-12. b Ps. xxiv. 7, 8.

i The paimge alladed to ii io Dan. vii. 13. See Matt. xzv. 31.

§67,68.] JVSTIN MARTTK. 17&

clothe with incorniption the bodies of those who so
deserve, but shall send those of the wicked into ever-
lasting fire, there to dwell in endless consciousness
with the evil spirits.

67. Now that these things also .are foretold, we will
proceed to show. Thus, then, was it spoken by Ezekiel
the prophet : '* There shall be brought together joint
to joint, and bone to bone : and flesh shall grow upon
them." ^ And, '* Every knee shall bow to the Lord,
and every tongue shall confess to him."* Hear also
what is in like manner foretold, to show in what degree
of sensibility and punishment the wicked shall be. The
"words are these : " Their worm shall not cease, and
their fire shall not be quenched.""* And then shall
they repent, when it will avail them nothing. More-
over what the people of the Jews shall say and do,
when they see him coming in glory, is foretold in these
words by the prophet Zechariah:'* ^'I will command
the four winds to bring toff^ther my children that are
scattered : I will command the north to bring and the
south to oppose not. And then in Jerusalem shall there
be great wailing ; not the wailing of the mouth or of
the lips, but wailing of the heart. And they shall rend
not their garments but their consciences. One tribe
shall mourn to another : and then shall they look on
him whom they pierced, and shall say. Wherefore,
Lord, hast thou caused us to wander from thy way?
The glory, which our fathers blessed, is turned to our
reproach."

68. Although we might mention also many othe^
prophecies, we here pause, persuaded that these are
sufficient to convince such as have ears to hear, and
hearts to understand ; and nothing doubting that they
will perceive, that we are not like those, who ^
devise fables concerning the supposed sons of
Jupiter, asserting what we are unable to prove. For
how should we believe of a man who was crucified, that
he was the first-born of the unbegotten God, and should
himself be the judge of all the human race, unless we

k See Ezek. xzzviL 6-8. ^ Isa. zly. 23. See Rom. xiv. U.

■ Tott Ixvi 24 Nf&rk ix 44

» See' Zech. ii 6; ziL C lo/l3. Isa. zi. 12; zlUi. 5, 6; Ixui. 17 ;
Ixiy. 11. Joelii. 13.

176 THS APOLOOT Of [|

Iband tesdmoniefl of bim foretold, before he cmne aad
WM made man, and saw also that it so case to fmmt
For we hare witnessed the desolation of the Iftsd of the
Jews, and have seen such men, as we onrsclrcs aic^
men oot of erery nation, persuaded by the tmmfh^ng
of his apostles, and renouncing their former manaer of
life, in which they had gone astray ; «nd that CSinstiuw
more numerous and more true have been made from
the Gentiles, than from the Jews and Samaritans. For
all other nations of mankind are called Geatiieat by the
prophetic spirit ; but the tribes of Judea and Samaria
are denominated Israel and the house of Jacob*

69. And to show that it was foretold that there should
be a greater number of believers from the Gentiles,
than from the Jews and Samaritans, we will produce
the prophecies, which are these. "Rejoice, thou
barren that bearest not, break out and cry, thoa that
travailest not : for the children of the barren are more
than those of her which hath a husband."* For all
the nations were barren of the knowledge of the true
God, worshipping the works of their own hands : but
the Jews and Samaritans, who by the prophets had the
word delivered to them from God, and continually
looked for the Christ, knew him not when he came,
except a certain few, who should be saved ; even as the
prophetic spirit foretold, by Isaiah. For he said, in
their name, " Except the Lord had left us a seed, we
should have been as Sodom and Gomorrha." p These
are related by Moses to have been cities of wicked
men, which God overthrew, and burned with fire and
brimstone, so that no one who was in them was saved,
except one man of another nation, a Chaldean by birth,
named Lot, with whom his daughters also were saved
And any who wish, may now see the whole of that
country desolate and burnt up, and still remaining
unproductive. Moreover to show that it was foreseen
that they of the Gentiles should be more true and more
^ faithful, we will state what was thus spoken by
the prophet Isaiah I'l "Israel is uncircumcised in
heart, but the Gentiles (are uncircumcised) in the flesh."

• Isa. liv. i. GaL iv. 27. » Iia. L 9.

4 This qaotation is from Jer. ix. 26.

'.'-;•:

§70,71.] JUSTIN MARTYR. 177

70. What, then, hath now heen so fully seen may
reasonably produ<^e conviction and faith in those who
embrace the truth, and are not vain-glorious, nor
governed by their passions. Whereas they who teach
the fables which have been invented by the poets, offer
no proof to the young men who learn them : and we
have shown that such tales are spoken, by the influence
of evil demons, to deceive the human race, and lead
them astray. For having heard that it was declared by
the prophets that Christ should come, and that wicked
men should be punished by fire, they put forward many,
whom we have already mentioned,>^ to be called the
sons of Jupiter ; supposing that thus they fnight per-
suade men to consider what was related respecting
Christ to be merely fabulous prodigies, of the same
nature with those related by tlie poets. And these
inventions were circulated both among the Greeks and
all other nations, where they understood the prophets
to declare that the belief in Christ should most pre-
vail. We shall show, however, that when they thus
heard what was spoken by the prophets, they did not
perfectly understand it,, but erroneously imitated what
was really performed by Christ, in whom we believe.

71. Moses, then, the prophet, was, as we have before
stated,* more ancient than all other writers; and he
delivered this prophecy, which hath been already
quoted : ^ *' A prince shall not fail from Judah, nor a
ruler from between his feet," until He shall come for
whom it is reserved : and He shall be the expectation
of the Gentiles, binding his colt to a vine, washing his
garment in the blood of the grape."' The demons
then, hearing these prophetic words, asserted that
Bacchus was born the son of Jupiter ; they ascribed to
him also the invention of the vine, and in the celebra-
tion of his mysteries led an ass^ in procession, and
taught that Bacchus was torn in pieces, and taken up

' Sect. 29. ■ S6ct. 57. » Sect. 40.

" U tQv uripSiv. See also the note (g) on Sect. 40, p. 156^

* Gen. xlix. 10.

7 olvov (fivov) iv rats nvvrti^aig alrroS ivay^^oMt Civa^ifovau) Ckimp^re
DicU. wiih Trypho^ p. 295, where the same argument is used, and the
same instances adduced. Pliny, HiaL ^at. j;ziv. H, says that th^
as* was sacred to Bacchns.

k a

178 THB APOLOeT OF [^ "^^

into heaven. And since, in the prophecy of Mos^s, it
was not plaih]y expressed, whether he who sl^ould
come was to be the Son of God, (or of man,) and
whether, thus riding upon a colt, he should remain
upon earth, or ascend into heaven ; since also the
word, coh, might imply the foal either of an ass or of
a horse, and they doubted whether he who was pre-
dicted should lead an ass's colt, or that of a horse, as
the sign of his coming, and whether he should be the
Son of God or of man, they said that Bellerophon also,
a man born of a human parent, went up to heaven*
QQ upon the horse Pegasus. When also they heard
that it was said by another prophet, Isaiah, that
Christ should be born of a virgin, and should ascend
to heaven by himself, they devised the story of Perseus.
Knowing, again, that it was said, as hath been already
shown by reference to the prophets, "He shall be
strong as a giant to run a race,"^ they told of Hercules,
who was strong, and wandered over the whole earth.
And when again they learned that it was prophesied,
that Christ should heal all manner of disease, and
raise the dead, they introduced Esculapiu^.^

72. But in no instance, nor in the history of any of
those who were called the sons of Jupiter, did they
imitate his crucifixion : for since all that was spoken
respecting this was figuratively expressed, as we have
shown, it was unintelligible to them. Now the cross,
as the prophet hath predicted, is the greatest sign of
his might and dominion ; as is plain from what falls
under our own observation. For observe how im-
possible it is that any thing in the world should be
regulated, or any mutual intercourse carried on, without
employing this figure. The sea cannot be navigated,
unless this symbol, as the mast and yard-arm of the
sail, remains firm in the ship. Without an instrument
in this form, the land cannot be ploughed : ndkher can
they who dig exercise their labor, nor handicraft-men
pursue their occupations, without implements which
are fashioned in like manner. The human figure also
dififers from those of irrational animals in no respect
but this, that it is erect, and hath the hands extended :

S^t. 29, ♦ Ps. xix. 5. b Compare Scot. 30;

$73.] JUSTIN MARTYR. 179

and in th^ countenance also hath the nose reaching
downward from the forehead, by which we are able to
breathe. This again shows no figure but that of the
cross. It is spoken also by the prophet, *' The breath
before our nostrils is Christ the Lord." « The signs
also in use among yourselves show the force of the
same figure,*^ [as in the instance of standards] and tro-
phies, by which your progress is every where marked.
In all thescj ye show the true sign of authority and
power, although ye do it ignorantly. Moreover by the
use of the same figure^ ye set up the figures of your
deceased emperors, and denominate them gods, by the
accompanying inscriptions. Having then thus exhorted
you, to the utmost of our power, both by an appeal to
your reason, and to these sensible signs, we know that
we shall henceforth be blameless, even if ye believe
not. For we have done our duty, and brought g|
our work to an end.

73. It was not sufficient, however, for the evil demons
to declare, before the coming of Christ, that those
sons, who have been spoken of, were born to Jupiter :
but afterward, when Christ had appeared and dwelt
with men, and they learned in what manner he was
predicted by the prophets, and knew that men of all
nations believed on him and expected him [to come
again to judgment], they again raised up others, as we

• Lament, iv. 20. wvciJfto vpb trpoo&icov ijfiSiv Xpifrrhi Kiiptos. The
Septuagint version now has rveHna rpocdmvf "the breath of our nos-
tiib." And the words are so quoted by Tertollian, Advemu
Marcion: iii. 6. Advera. Praxeam. c. 14. Iren^us, Adv. Hcsres,
Lib. iii. c. 11, p. 31.5. In the Apostolical Constitutions j Lib. v. c. 20,
the words are quoted in the same manner as by Justin. Tertullian
argues from this passage, that it was Christ, who spake by the
prophets, and appeared at various times, before his coming in the
flesh. The mystical senses, which Justin and others of the Fathers
have applied to this passn^e, depend upon the Greek version, in which
is found ipivrhi K^pioi, and not Xptarbi Kvpfoe, **the Anointed of the
Lord ;" by which term probably Zedekiah was meant.

d JLal ri irap* hn7v 6k viftfioka r^v roi trxfi^arog roirm i^vafttv iijXol' . .

XXw/iev Kal T&v Tporatuv, — Some words are here lost. Among

the diflerent conjectures, that of Thtrlbt seems as probable as any :—

Notions of the same ftmciful kind, respectiiig the universal use of
the figure of the cross, are found in Minucius Felix, Octaviua^ c. 29,
and in Justin's Dialogue with TYypho^ p. 317, 318, 332. He finds
it exemplified, among other instances, in the horn of the anicom t

180 THE A^POLOOT OF [^Il4tf76*

have before shown, as Simon and Menander from
Samaria : ' who by the display of magical arts deccftvedy
and continue to deceive, many. For Simon being with
you, as we have already said, in the imperial city of
Rome, under Claudius Caesar, did so astonish the sacred
senate and the people of Rome, that he was considered
to be a god, and honored with a statue, even^ the
other gods who are worshipped among you. 'liVfcere-
fore we request that the sacred senate and your people
would join with you in considering this our address ;
that if there be any one who hath been seduced by his
doctrine, he may learn the truth, and be able to avoid
error : and, if it please you, destroy the statue.

74. For the evil demons can never persuade men
that the wicked shall not be punished in fire ; even as
they were unable to cause Christ to be unknown,
when he did come ; but this only : they can cause those
men who oppose right reason by their lives, and have
been brought up in depraved habits of sensuality, and
are puffed up with vain-glory, to destroy and hate us.
Yet we not only bear no malice against these men, but,
as is hereby manifest, pity them and endeavor to per-
suade them to repentance. For we fear not death,
since it is acknowledged that at all events we must die :
and there is nothing new,^ but a continual repetition of
the same things in this life. And if they who partake
of these delights are satiated with them in one year,
they must surely hearken to our instruction, that they
may live for ever, free from suffering and fear. But if
they believe that there will be nothing after death, and
are of opinion that they who die pass into a state of
insensibility, then they act as our benefactors, in libe-
gn rating us from sufferings and privations, while they
yet show themselves to be influenced by hatred
and enmity and vain-glory: for their object in thus
removing us is not to relieve us from distress, but by
our death to deprive us of life and all its pleasures.

76. The evil demons also, as we have already shown,
raised up Marcion of Pontus, who even now continues
to teach men to deny God the Creator of all things in
heaven and earth, and Christ his Son, who was fore-

• See c. 34. ' Eoclei. i. 9, 10.

f 76,77.] JUSTIN MARTVR. 1^1

told by the prophets: and asserts that there is some
othef God, beside the Maker of all things, and also
another Son. And many, believing his pretensions io
be the only one acquainted with the truth, deride us,
although they can produce no proof of what they
assert, but contrary to all reason are hurried away, as
lambs are by wolves, and become a prey to wicked doc-
trines and to demons. For the demons, which we have
spoken of, strive to do nothing else but to lead men
away from God the Creator and Christ his first-begotten
Son. Wherefore they have fixed and continue to fix
down to earthly things and such as are made with hands,
those men who cannot raise themselves from the earth :
but as for those who turn to the contemplation of
heavenly things, they mislead them, and cast them into
ungodly living, unless they have a wise judgment, and
lead a life of purity free from human passions.

76. Further, that you may be convinced that when
Plato asserted, that God made the world by a change
wrought in matter previously unformed, he was in-
debted to our teachers, that is to the word of God
delivered by the prophets, hear the very words of
Moses, whom we have before mentioned as the first
prophet, and more ancient than any writers among the
Greeks. The prophetic spirit, declaring by him in
what manner, and from what materials, God in the
beginning made the world, spake thus:^ **In the
beginning God created the heaven and the earth.
And the earth was invisible and unformed ; and dark-
ness was upon the face of the deep: and the Spirit
of God moved upon the face of the waters. And God
said. Let there be light-; and it was so." *" Wherefore
Plato and they who agree with him, as well as we
ourselves, have all learned that the whole world was
made by the word of God, from what was related and
made known by Moses ; as ye also may be convinced.
Moreover we know that what is called Erebus by the
poets, was before spoken of by Moses.^

77. Moreover, when Plato discussing the physical
nature of the Son of God, saith in his Timaeus,^ " He

s Gen. i. 1-3. k xal lyiptro ofintf. (^fis) I sr\^ Gen. i. 5.

k The ptseage, to which Jastin alludes, relatet t^ the erettkoof the

Vol. IV.— 16

188 THE ArOLOGT OF [^18.

im pressed him upoa the nnirerse in the form of i
CTOss,*^ he here also borrowed his aasertioA £poid
Moses. For ia the writings of Moses it is recorded,
^^ that at the time when the Israelites came out of
Egrpt. and were in the desert, renomous creatures,
▼ipers and asps, and all kinds of serpents, met them,
and destroyed the people : and that Moses by the
inspiration and power which were siTen him from God,
took brass, and made it into the form of a cross, and
placed this npon the holy Tabernacle, and said to the
people, ^^ If je look npon this figure, and belie re, ye
shall be saved bv it/' He related also, that as soon as
this was done, the serpents perished and the people
escaped death. Plato reading this relation, and not
folly comprehendingjt, nor aware that it was a type of
the cross, but conceiving only a division in that'form,'
said that the virtne which was next to the supreme
GrOD was impressed upon the universe in the form of a
cross. And he* spoke also of that third quality, since,
as we have already said,** he read what Moses related
of the Spirit of God being carried over the waters.
For he assigns the second place to the Word of Gpn,
whom he declares to have been impressed upon the
universe in the form of a cross, and the third, to the
Spirit, which is said to have been borne over the water,
when he saith. ^' And what is in the third place about
the third."' Hear also in what manner the prophetic
spirit declared by Moses that there should be a de-
struction of all things by fire. For he spake thus:
*' There shall go down an ever-living fire, and shall
consume even unto the abyss beneath."

7S. It is not therefore that we hold the same opinions
with others, but that all others speak in imitation of

goulof the universe . Ta<5njw oZv r^ ^^craatv Ttaaavj 6 ivXfjv Kmr a p3iK0f

lU K(>it\oV' IHnuBtUj Tom. III. p. 36, b.

I vfofffia* the foTm of ihe Greek letter Chi, — ^X. « Sect. 76,

A ^iUit ydp t)(ti' ""^P^ ^^^ rdvTuv fiawiXia xdirr' XvtL koI butvfn Svaw
irivra* kcX YkIivo alrtov htcdvrfav rHv koXQv icCrtpov it Wpt, ri fs&rtfa,
Kol rpirov irfph ri rpira. Plato Epist. 2. Tom. III. p. 312, £. "For
thus it is : around the King of the universe are all things, and all thiols
for him ; and he is the cause of every good thing : and about the second
are those which are in the second place ; and about the third those
which are in the third place."

$79.] JUSTIN MARTYR. 183

ours. For withAis information nuiy be obtained upi&n
* thes€f points, from thojle who hi^e not /eceived even
the radiments/of learning, wh(y, although unlearned,
and/ speaking/a strapge languafge,'' had wisdom and
faip in theirTnearts :/ though some of them were lame
arjld blind, so as to /make it evident tbat these diings
were not d:one by iiuman wisdom, but spoken by the
power of God. '

79. We will state also in what manner we are created
anew by Christ, and have dedicated ourselves to God :
that we may not, by omitting this, appear to dissemble
any thing in our explanation. As many as are per-
suaded and believe that the things which we teach and
declare are true, and promise that they are determined
to live accordingly, are taught to pray, and to beseech
God with fasting, to grant them remission of their past .
sins, while we also pray and fast with them. We then [^
lead them .tp.j^.place where there^ is water, and there,
they are regenerated in the same manner ~as we also
were: for they are then washed in that water in the
name of God the Father and Lord of the universet q^
and of our Saviour, Jesus Christ, and of the Holy
Spirit, For Chr'^t said, " flxcept ye be born again,
ye shall no\ enter into the kingdom of heaven :"p and
tbat it is impossible^ that thoseNwho are onO^ born
should again ^nter int(^|heir mothe V wombs is Evident
to all. Moreover it is declared by ttie prophet Ifeaiah,
as #e have before writtVif in what inanner they who
sinned and repent may es^pe (the pumshment of) their
eins.^' For thus ft is said ; ^Wash you,\nake you cldan,
put away the evU from yotir souls; learn to do we)l;
do justice to the fl|therless, aHd avenge th^ widow : and
come and let us reskson together, saifch the t^RD. Even if
your sins should be^^as scarlet tiwill make them as white
as wool : and if theV should be^as crimson 1^ will makci
them white as snow)y But if yeNwill not hes^ken unto

• l^wrwv iih Kol Pappdpiav r^Biyna. Irenj^us, Adv, Hcerhfi. Lib. iii,
c. 4, ezprefltes the same seniimentfl : "Hai\c fidem qui dpe Uteris
jerediderunt, quantum ad aermobem nostrum, Vrban Bunt, 4iiantum
autem %d seatentiam et consueVudinem, et coi^ersationero, Wopter
fiden^ p^ukm sapientissimi sunt et placent Uteo, conveisanWs ia
omni ju^tia et castitate et sapientn." ^ ^

> p John ill 3,^5.. \

h ■■■■ i ' ' '■ '

184 THS APOLOOT OF [^ 8CK 81.

meAhe sword sUall devour jhn : for the wf/oaih of the

»'«

.■V

L/rd hath spoMen these things.

80. The apostles have also taught us for what reason
this new birth is necessary. Since at oar first birth,
we were born without our knowledge or consent, by
the ordinary natural means, and were brought up in bad
habits and evil instructions/ in order that we may no
longer remain the children of necessity or of igno-
rance, but may become the children of choice and

/AN judgment, aj)d xnay obtain in the water renaission of
V^ the [$ins, which we have before cbmmiite^Jthe^ name of
God the Father and Lord of the universe is pro-
nounced over him who is willing to be born again, and
hath repented of his sins; he who lea,ds him to be
{'X\ washed ^n thg 1^^^'* of Jl"Jl*j/'gij saving t his only _over.
him :* for no one can give a name to the ineffable God ;
anTif any man should dare to assert that there is such
a name, he is afflicted with utter madness. Aodthuf
wj^shing^i^ called iUuminatic^^ since/the ipinds of thpve
who/are tKus inslMcteE ai^eenlightraed. -^ Apd he who
( t ) ^5-??. en lighten ed is baptized also in/the li^mi of Jesits

^^J CuiisT, jxvho whJcTUCitij- ^ ,

in ^e n^me of toe Holy/Spirit, who by th^ prophets
foretold' all things conce/ning Jesus.'*

81. The demons a1so,'who hoard that this washing of
baptism was pred/cted by the prophet, claused that those
who entered intqf their holy peaces, and were about to
approach them, ^o offer libations and thfe fat of victims,
ge' should spriukle themaelves. Mor^ver, they cause

them to wash themselvtis, as they depart (fVom the
sacrifice), before they enter into the temples where

% Isa . i . ' 1 6-20. ' ivarpofjxii,

' The translation follows the reading proposed by Thirlbt, alrd
rovTO fidvov liriXiyovTos tov rbv Xovabjievov Syovrog ii:l rd \ovTp6v, Thej
pronounced over the new convert the name of the Fathfr, and of the
Son, and of the Holy Spirit, according to the apostolical precept,
Matt, xxviii. 19, but did not presume to give any other name to God^
whose name is ineffable.
- See note on Sect. 10.

t ^urt<rn6s. Justin in DiaL cum Tryph, p. 258, A, uses the eaine
language, ^tan^d^itvoi 6ii roi dvSnaros rdv XpiaroU to^tov. Terms of a
like import were constantly applied to baptism. Instances are ^ven
by iSuiCER, {Thesaurus,) on the word 0«r(a/itf(: and PiNOHAMa
Eccles, Ant. XI. i. 4.

* Justin resu^ies this subject in Sect. 85.

^82.] K78TIN MARTYR. 185

their images are placed. Again, the demons having^
learned what happened to Moses, the prophet of whom
we have spoken, and wishing to imitate him, intro-
duced the practice, that those who enter into their
temples, and worship the gods there, should be ex-
horted by the priests to loose their shpes from off their
feet. For at the time when Moses was commanded to
go down to £gypt, and lead out the people of the
Israelites who were there, as he was feeding the flock
of his mother's brother,^ in the land of Arabia, Christ,
whom we worship, spake with him in the appearance
of fire out of a bush, and said, *^ Put off thy shoes, and
come and hear." ^ And he put off his shoes, and went ;
and heard that he must go down to Egypt, and lead out
the people of the Israelites who were there ; and re-
ceived great power from Christ who spake with him
in the appearance of fire. So he went down, and led
out the people, and performed great and wonderful
miracles ; which, if ye wish to hear them, ye may learn
perfectly from his writings.

82. Now all the Jews to this day, teach that God,
who cannot be named, spake to Moses.' Whence the
prophetic spirit reproached them by Isaiah the afore-
mentioned prophet, as we have already declared, thus
saying, " The ox knoweth his owner, dnd the ass his
master's crib : but Israel doth not know me ; and the
people doth not consider me." And in like manner
Jesus Christ himself also said, upbraiding the Jews
for that they knew not what the Father is, and what
the Son is : "No one knoweth the Father, but the Son ;
neither knoweth any one the Son, but the Father, and
they to whomsoever the Son shall reveal it."* And
the Word of God is his Son, as wq have before said.
He is called also the Angel,^ f who declares,) and the
Apostle,* (who is sent ;) since ne declares whatever is

* Ezod. iii. 1. Jethio was the father-in-law of Moses. Jastm was
perhaps led into the error by thinking of Jacob Seeding the fiock of
Laban, bis mother's brother. Gen. zziz. 10 ; xxz. 29.

^ Ezod. iii. 5.

' Justin treats on this subject, in his Dialogue vith Trypho, p. 282.

* Matt. zi. 27. This passage is quoted in t|ie si^me manner in the
nezt Section, — § 83.

» Ezod. iU. 2. • Heb, iu, i, 2.

16*

IS6 THE APOLOGY OV [$ S3«

necessary to be known, and is sent to publish whatever
is intrusted to him : as our Lord himself said, *' He
that heareth me, heareth him that sent me."<^ This
also will plainly appear from the writings of Moses.
For in them it is thus said : '' And the Angel of the
Lord spake unto Moses in a flame of fire out of the
bush, and said, I am he who is ; the God of Abraham,
the God of Isaac, the God of Jacob, the God of thy
fathers. Go down to Egypt, and lead out my people." •
Ye may learn what follows from the writings them-
selves ; since it is impossible to comprise every thing
in the present address.

Qct B3. Now these words have been spoken, to show
that the Son of God, and Apostle, is Jesus Christ,
who before was the Word, and appeared sometimes in
the form of fire, snd sometimes in the image of incor-
poreal beings, but hath now by the will of God, and for
the sake of mankind, been made man ; and endured
whatsoever the demons caused to be inflicted upon him
by the senseless Jews : who, when they find it ex-
pressly declared in the writings of Moses, '* And the
Angel of God spake to Moses in a flame of fire in a
bush, and said, I am he who is ; the God of Abraham
and the God of Isaac, and the God of Jacob," ^ say that
it was the Father and Creator of all things who so
spake. Whence also the prophetic spirit reproached
them, saying, '* But Israel doth not know me, and the
people doth not consider me."' And again Jesus,
while he was with them, said, as we have already
shown, '^No one knoweth the Father but the Son:
neither knoweth any one the Son, but the Father, and
they to whomsoever the Son shall reveal it."'» The
Jews, therefore, who always thought that it was the
Father of all things who spake to Moses, whereas he
who spake to him was the Son of God, who is also
called the Angel and the Apostle, are justly upbraided
both by the prophetic spirit, and by Christ himself, as
knowing neither the Father nor the Son. For they
who say that the Son is the Father, are proved not to
know the Father, nor that the Father of all things hath

« Matt. X. 40. • Exod. iii. 2, 14, 15. ' Ibid.

( Ist. i. 3. k Matt XL 27.

^84.65.] jumif HARTTm. 187

B Son, who, being the firal-begotten Word of Gon, u
also God. He also formerly appeared to Mmsb and
ihe prophets in the form of fire, and of an incorporeal
image : but now in the time of yoor empire, as we have
already said, was made man, and born of a virgin,
according to the will of the Father, for (he salvation of
those who believe in him. He permitted himself alss
to be set at naught, and to suffer, that by dying and
rising again he might conquer death. Moreover when
he spake out of the buah to Moses, eaying, " I am he
who is ; the God of Abraham, and the God of Isaac,
and the God of Jacob, and the God of thy fathers," he
intimated that they who were dead, did still exist and
were men of Christ himself. For they were the firat
of all men who diligently sought after Gon, Abraham
being the father of Isaac, and Isaac of Jacob, as Hoses
also liath recorded.

84. Ye may abo, from what hath been already said,
perceive, that it was in imitation of that which waa
written by Moses, that the demons caused to be placed
by fountains of water, the statue of her who ia called
Proserpine, and said to be the daughter of Jupiter.
For Moses said, in the words which have been already
adduced,' " In the beginning God created the heaven
and the earth : and the earth was invisible and un-
formed : and (he Spirit of God moved upon the face of
the waters." They therefore said, that Proserpine was
the daughter of Jupiter, in imitation of the spirit of
God, which was said to have moved over the water.
By a similar perversion, (hey spake of Minerva as being
the daughter of Jupiter, but not by natural generation.
But having learned that God atier deliberation made the
world by the Word,' they spake of Minerva as the first
Intelligence. Now this we consider most absurd, to
carry about the image of Intelligence in a female form.
In hke manner, the actions of the other?, \i '
called sons of Jupiter, prove what they really a

.85. We, then, aAer having so washed him wl
expressed his conviction and professes the faith,
him to those who are called brethren, where th
gathered together, to make common prayers w^

i Seel. 76. Geo. i. I, S. i> See note on Sicl.

ISS THB APOLOGY OF

earnestness, both for themselres and for him who is
now enlightened, and for all others in all places, that
having learned the truth, we may be deemed worthy to
be found men of godly conversation in our lives, and
to keep the commandments, that so we may attain to
eternal salvation. When we have finished our prayers,
we salute one another with a kiss. After which, there
is brought, to that one of the brethren who presides,
bread and a cup of wine mixed with water.* And he

1 Irekjeus, in like manner, speaks of the cup of the Eocbaiist,
as conoisting of wine mixed with water. He calls it Kupdftnm
iroHiptoVf {Adv. Hoires. Lib. ▼. c. 2,) and speaks of oar Savkxir, who in
his last supper declared the mixture of the cup to be his own bkxxi :
{" temperamentum calicia suum sanguinem declaravit:") (Lib. iv.
c. 57 ;) and, in describing the promise of our Lord that he would drink
the fruit of the vine new with his disciples in his Father's kingdom,
TMatt. xxvi. 29,) he uses the expression, "Heec enim et Dominus
oocuit, mixtionem calicis novam in regno cum discipulis faabiturum
se pollicitus." (Lib. v. c. 36.)

Some early heretics, as part of the sect of the Ebionites and of the
followers of Tatian, used water only in the administration of the
Eucharist; whence they are opposed by EpiPHi.NiDs (Bier. zlvL
Encrat. 4, 16,) who calls them EncratittB ; by Auqcstin \De Hartt,
64,) under the appellation o{ Aqaariis and by Theodoret, (/>c Fab,
Hceret. i. 20,) who styles them EneratitcB and Hythoparaatatee,
Clemens Alexandrinus {Stromat, i. p. 375. Piedagog. ii. 3. p. 177,
ed. Potter) mentions the same error. An Epistle of Cyprian to
Cfficilius {Ep. 63, p. 148, ed. Fell) is directed against this practice.
His argument is intended to prove, that wine is essential to the sacra-
ment, and supposes that the cup, of which our Lord partook, con-
tained water as well as wine. He imagines that the union of virater
with the wine indicated a mystical union between the people and
Christ, and that the absence of either substance dissolves this union.
It will be observed, that the object of Ctprun in this Epistle, is to
show, not that the wine must be mixed with water, but that water
alone did not represent sacramentally the bkxxl of Christ.

The third council of Carthage, TCan. 24,) decreed that in the
Eucharist the wine should be mixed with water. And many other
early writers maintain the same opinion.

In the first Common Prayer-book of the Church of England, pub-
lished by authority of Edward the Sixth, the Minister was directed by
the rubric, when he put Ihe wine iuto the chalice, *' to pat thereto a
little pure and clean water." The same custom existed in the Anglo-
Saxon Church. See Palmer's Antiquity qf the English Ritual,
C( IV. sect. •/.

Although, however, this custom is primitive and perhaps apoitolicat
and although it is probable that the cup which our Savioar conse-
crated at the last supper did contain water as well as wine, according
to the general practice of the Jews, (Maimonides, Lib, de Solennitate
Patch, c. 7,) yet it has been long decided by theologians that the

^86.] JUSTIN MARTYR. 189

having receired them gives t>raise and glory to the
Father of all things, through the name of the Son and
of the Holy Spirit, and gives thanks in many words
for that God hath vouchsafed to them these things.
And when he hath finished his praises and thanksgiving,
all the people who are present express their assent,
8,aying, Amen, which in the Hebrew tongue, implies.
So be it. The President having given thanks, and the
people having expressed their assent, those whom we
call deacons give to each of those who are present a
portion of the bread which hath been blessed, and of
the wine -mixed with water ; and carry some away for
those who are absent.

86. And this food is called by us the Eucharist, (or
Thanksgiving :) of which no one may partake unless
he believes that what we teach is true, and is washed
in the laver, which is appointed for the forgiveness ^^q
of sins and unto regeneration, and lives in such a
tnanner as Christ commanded. For we receive not
these elements as common bread or common drink.
But even as Jesus Christ our Saviour, being made
flesh by the Word of God,™ had both flesh and blood
for our salvation, even so we are taught, that the food
which is blessed by the prayer of the word which came
from him, by the conversion of which (into our bodily
substance) our blood and flesh are nourished, is the
flesh and blood of that Jesus who was made flesh. For
the Apostles, in the Memoirs composed by them, which
are called Gospels, have related that Jesus thus com-
manded them ;° that having taken bread, and given

mlxtare of water is not essential to the sacrament. Cardinal Bona
refers to Bernard, as speaking of those who considered water to be
essential, but, he says, "The judgment of theologians is certain, that
the consecration of the elements is valid, even if water be omitted,
although he who omits it is guilty of a grievous offence." (Bona, Rcr.
Xrt/. Ub. ii. c. 9, 3.)

In our present rubric, although the niixture of water with wine i&
not enjoined, it is not prohibited.

This question is treated by Bingham, Eccl. Ant XV. ii. 7;
Wheatley on the Common Prayer , c. vi. sect. 10, 5; Palmer's An-
tiquiiy of the English Ritual, c. iv. sect. 9, and in a Dissertation by
Yossius, Theses Theohgicee^ p. 494.

■» See note on Sect. 43, and Bp. Kate's Account of Justin Martyr^
ch. iv. p. 86, note 6.

Matt. zxvi. 26. Mark ziv. 33. Luke xzii. 19.

190 THB APOLOGY OF [^ 87, 88.

thanks, he said, ** Do this in rememhrance of me : this
18 my body :" and that in like manner having taken the
eap, and given thanks, he said, ** This is my blood ;"
and that he distributed them to these alone. And this
too the evil demons have in imitation commanded to be
done in the mysteries of Mithra. For ve either know
or may learn, that bread and a cap of water are placed
in the rites appointed for the initiated, with certain
prayers. AAer these solemnities are finished, we after-
ward continually remind one another of them. And
such of us as have possessions assist all those who are
in want ; and we all associate with one another.

87. And over all our ofierings, we bless the Creator
of all things, through his Son Jesus Christ, and
through the Holy Spirit. And, on the day which is
called Sunday, there is an assembly in one place of all
who dwell either in towns or in the country ; and the
Memoirs of the Apostles or the writings of the prophets
9gB read, as long as the time permits. Then, when the
leader hath ceased, the President delivers a discourse,
in which he reminds and exhorts them to the imitation
of all these good things. We then all stand up to-
gether, and put forth prayers. Then, as we have
already said, when we cease from prayer, <^ bread is
brought, and wine, and water: and the President in
like manner offers up prayers and praises with his
utmost power : and the people express their assent by
saying. Amen. The consecrated elements are then
distributed and received by every one ; and a portion
is sent by the deacons to those who are absent,
gg ^. Each of those also, who have abundance
and are willing, according to his choice, gives
fifhat he thinks fit : and what is collected is deposited
with the President, who succors the fatherless and the
widows, and those who are in necessity from disease
or any other cause ; those also who are in bonds, and the
strangers who are sojourning among us ; and in a word
takes care of all who are in need.p

* The previous description was that of the first Commanion after
baptism : Justin here relates the ordinary celebration of the Eucharist,

P Bp. Kate, in his Account of Justin Martyr ^ p. 91, notices the
alterations which had taken place in the mode of celebrating the com-
munion between the time of the Apostles and that of Juatio. Th#

^ 89, 90.] JUSTIN MARTYR. 191

89. We all of ns assemble together on Sunday, /
because it is the first day in which God changed dark- I
ness and matter, and made the world. On the same
day also Jesus Christ our Saviour rose from the dead*
For he was crucified the day before that of Saturn :
and on "the day afler that of Saturn, which is the day of
the Sun, he appeared to his apostles and disciples, and
taught them what we now submit to your consider-
ation.

90. If now what we have advanced appears to be
reasonable and true, honor it accordingly ; and if it
appears folly, despise it as foolish, but pass not sentence
of death against those who have done no evil, as if they
were enemies. For we have already forewarned you,
that ye shall not escape the future judgment of God, if
ye continue in unrighteousness. And we shall exclaim,
What God wills, let that come to pass. Althoigh we
might demand of you, from the epistle of the most great
and illustrious Caesar Adrian, your father, that whiib
we require, that ye should command right judgment ifb
be made, we have yet preferred that this should not
take place because it was so ordained by Adrian, but
have made this address and explanation to you, know-
ing that we demand what is just. And we have sub-
joined also a copy of the letter of Adrian, that in this
too ye may perceive that we speak the truth. The
copy is as follows :

THE EPISTLE OF ADRIAN RESPECTING THE

CHRISTIANS.

TO MINUCIUS FUNDANUS.

We have received the letter written to me by the
most renowned Serenius Granianus whom you suc-
ceeded. It seems then to me that the matter must not
be left without inquiry; lest those men should be
troubled, and a means of evil doing shotild be open to
false accusers. If then the people in the provinces are
able to advance so far in their accusations against the
Christians, as to answer before the seat of judgment,

l^ief of these was the separation of the time of partaking of the
Kiicharist from that of their ordinary meaL

».

102 THB APOLOGY OF

let them have recourse to these means alone^ and not
act by vague accusations or mere clam£r. Fdr it is
far better* if any one wishes to bring an accusation that
you should examine it. If therefore any one accuses
them,; and proves that they have done any thing against
the laWit dispose of the matter according to the severity
of the offence. But I require you, if any man bring
auch a charge falsely, deal with him according to his
deserts, and take care that you punish him.

THE EPISTLE OP TftE EMPEROR ANTONINUS PIUS TO
THE COMiMON ASSEMBLY OP ASIA.'

The Emperor CiBsar) Titas JElias Adrianos Antoninus. Augustus
Pius, Pontifex Maximus, fifteenth time Tribune, thrice Consul,
Father of his Country, to the Common Assembly of Asia, sends
greeting.

«I AM well assured, that the gods themselves will take
lleed that men of this kind shall not escape : for it is
much more their interest to punish, if they can, those
who refuse to worship them. Whereas ye trouble
them, and accuse the opinions which they hold, as if
they were Atheists : and bring many other charges, of
which we are able to discover no proof. Nay, it would
be in their estimation a great advantage to die for that
of which they are accused : and they conquer you, by
throwing away their own lives, rather than comply
with what ye require them to do.

With respect to earthquakes, which either have
happened or do happen, it is not fitting that ye should
regard them with despondency, whatever they may be,
comparing your own conduct with theirs, and ob-
serving how much more confidence they have toward
God, than ye. Ye, in fact, at such periods, appear to
forget the gods, and neglect your sacred rites. And ye
know not the worship which belongs to God ; whence

* EusEBius, Hist. Eeeles, Lib. iv. c. 13, gives this Epistle, as having
been written b^ Marcus Aurelius Antoninus, although in c. 12; be
appears to ascribe it to Antoninus Pius. VALSstus and Scalioer
think that it was written by Marcus Aurelius; Halloix, in his Kfe of
Justin, c. 5, and Cave, in his life of Justin, e. 10, agree in aaciibiiy
the letter to Antoninus Pios. ^ ^

^'m

JUSTIN MARTYR. 193

ye envy thos^ who do worship him, and persecute them
even ^nto death. Respecting such men, certain others
of the rulers of provinces wrote to my father of blessed
memory ; to whom also he wrote in reply, that they
should in no wise trouble men of that kind, unless they
were shown to be making any attempt against the
dominion of the Romans. Many too have given in-
formation respecting such men to me also, to whom I
answered, in conformity with my father's opinion. If
then any one shall brin^ any charge against one of
these men, simply as such, let him who is so accused
be released, even if he should be proved to be one of
this kind of men : and let the accuser himself be subject
to punishment.

ToL lY.— 17

/'•J

NOTE

IGNATIUS* EPISTLE TO THE MAGNESIANS.

Note C. on § viij. p. 68.

h^yoi atSicSj oix iirb aiyfis i:poiXB<av.

This passage has given rise to much diseiiision : some contending
that it has reference to the Sige, or "Silence," of Valentinus;
others that it relates to the erroneous opinions of other heretics, ante-
rior to Valentinus : and others, again, that the words refer to no
specific heresy, but simply guard against an error which might arise in
consequence of Jesus Christ being styled the Word qf God,

The sense of the passage seems to be this.— 'Jesus Christ is the Eter-
nal Word, proceeding from the Father. But this procession must not be
confounded with any act of the human faculties. The word, by which
the thoughts of man are made known, arises in consequence of a
previous mental act ; and before man's word goes forth, it is preceded
by a state of silence. But, in this respect, the analog between the
procession of the Word from the Father, and the springing forth of the
word from the mind of man, entirely fails. The Word of God was
Eternal, and there was no period preceding the procession of the
Word from the Father, corresponding to the silence which exists
before the word of man is pronounced.'

iRENiEUS, in ezposuig the fanciful and imi>ious tenets of the different
sects of Gnostics, expresses the same sentiment, on more than one
occasion. Thus, Adv. Hceres. Lib. ii. cap. 18, he says, " Sed quoniam
quidem reprobabilis et impossibilis prima Noos, id est sensus ipsorum,
emissio est, manifesto ostendimus. Videamus autem et de reliquis.
Ab hoc enim Logon et Zo^n fabricatores hujus Pleromatis dicunt
emissos, et Logi, id est Verbi, quidem emissionem ab hominum afiecti-
one accipientes, et addivinantes adversilis Deum, quasi aliquid magnum
adinvenientes in eo quod dicunt a Nu (No$) esse emissum Logon :
quod quidem omnes videlicet sciunt, quoniaiq^ hominibus quidem
consequenter dicatur, in eo autem qui sit super omnes Deus, totus
Nus, et totus Logus cum sit, quemadmodum prsedizimus, et ncc aliud
antiquius, nee posterius, aut aliud alteriua habente in se^ sed toto
squali et uno perseverante, jam non talis hujoe ordinationis sequ^tur
emissio. Quemadmodum qui dicit enm totum visioAem, et totum
auditum, (in quo enim videt, in ipso et audit ; et in quo audit, in ipso
et videt) non peccat : sic et qui ait totum ilium sensum, et totum ver-
bum, et in quo sensus est, in hoc et verbum esse, et verbum ejus esse
hunc Nun (Novv) minus quidem adhuc de Patre omnium sentiet, de-
centiora autem magis quUm hi^ qtH laiiontm prdativi hominum verbi
transferunt in Dei eternum Verbum, et prolationis initium donante$^
et genesin, quemadmodum et suo vcrbo,**

196 NOTE 05 IGXATm* EPISTLE.

A-;.- _i 1 subsequent put of the aune chapter;

* £: ^s^ut! iijc' ^uiiiem. ^ueaudmodam pnediziiiiiis, omnes honu-
uuci nfecoones. et nodones mentis, et ^nenUones intentiomim et
<;fciidBu;ces Tezbonim conjidenles venaiimhtflr, noa ^eiiamiliter mentiti
sunt iiiTenus PsrM.'"

in izccher place Libw iL cap. 47) he approaches still more nearlj
'jie MCae o:':iiis paauge of Ignatius;

"Hxc auMm caKiias ec italtiloqQiiim inde ptofenit nobis^ qpod
nihil Dz J reaervecis : aed eC ipaos Dei, et Ejuicbb ejus, et Verbi, et
Vlix. ec Ch^st: z»dTifiBfies et pcolatioaes annonciaze Toltis : et has
con iliuciie accipienta^ «d ex affiectione hominmn : et non inteUi-
(lus ^.iiA m hocdce q^tadmn. qui est compoatum animal, capit hnjos-
smci iiceie. sicct pneiSzimus. i^Lib. ii. 16)) sensom hominis) et
Enaaiz: hoc^iis: ec quia ex sensa Enncea, de Enncea antem
EnciiysesLs. ie Entirrmeai antem Logos : (qnem autem Logon 1 aliud
«Bi&i esc swundum Gnecos Logos, quod est prindpale qnod exoo-
niftc, dliud dc;^cum per ^wd emittitnr Logos:) et aliqvando qid-
9tnt •ri.igmxTe <f tacere Xonnaem, aUqtumdo auUm loqui et operari.
DE'j'>~aBtam ciUi at totna hbo^ totoa ratm, et totns spiritu opsrans,
tt rotus hxx, ec fcmpcr idem eft soniliteT existens, sicnt et utile est

nobis »pere Je Ds .\ eft Mnl ex Seriptoris disdmos, non jam hnjns-
sH?ci n^*: wL» ec diTiaooM dcsenter erza aom sobBeqoentur. Veloatati
enin secsi.s hcmiana, pnoer spiHtale ejos, non snfficit lingua
ieser^ire. ^uippe camdb castens : onde et intus sufiiigatur Terbum
nostroa. et prctertur non de semeL sicut conceptnm est ^ sensu ; sed
i>fr pv^**; secundum quod lingua subministzare prcralet."

It has been conceived that Ignatius, in this passage, had a par-
ticular fefcrence to the heresy of Valentin cs, whose notions of the
processian of the Logos from Sige are well known. This appears
highly imprcbable ; although Victorinxs and Rupertus say that
Valeotinus taught his heresy during the life of the Apostle St. John.
The latest penod fixed for the death of Ignatius is a. d. 116 : and,
accofiiRg to Tep.tullian de Prascriptione HcBTtHanvim^ cap. 30,
Valectinus wa^ living when Eleutherius was Bishop of Ronw^ which
was at least as late as a. d. ISo, or seTenty years after the ^th of
Ignatius. Unless, therefore, Valentinus lived to be nee^ a hundred
Yean old, he could acarccly have begun to disseminate hs doctrines
before the death of Ignatioa. There is, however, no occasion to make
the supposition that Ignatius alludes to the peculiar tenets of Valen-
tinus. Ieen^t?!, fLib. i. 5.) Tertullian, {de Preescriptume HarreL
cap. 33, 46] 47, AaTvhua VaUntinianoSf cap. 3, 4,) and other autho-
rities, show that Valentinas, in many of his absurd notions, merely
adopted opinions which had been propagated by the Gnostics, Nico-
laitans, Simonians, and other heretics. Eusebius (de Eeclesiastica
Theologi'\ Lib. ii. cap. 9,) expressly alludes to Simon Magus, as
holding the impious opinion, that there was a time when " God and
silence alone were." (» il MrffxcXAo; \T6\^c^JbicoTt9todaii irdXat plv Xiyuit
clvai rbv Ocdv, xai riva 'Hffv;^fay &fia r^ Bsu hiroypdtpoiv iavHo jcar' airiv
CKcTiov r<jy aOiiav alptCKartav ap^^/dv, ds rH aBta Soynarl^tav SLiTt(palvsro
Xiywv, vv Stos Mat Tiyfj.) And that this passage refers to Simon Magus
is plain from Euseb. Hist Eccles. ii. 13, where he ^>eaks of him in the
very same terme : iraofis lih oZv upx^yhv alpimt$ *pwrov yivtvOai rdir

NOTE ON IGNATIUS* EPISTLE. 197

6p. PfiARsoN, in hU VindietB JJpia/tana;, contends that, although it
cannot be positively proved that Ignatius was entirely unacquainted
with the tenets of VaJentinus himself, yet the words in question have
no reference to that heretic, but are aimed at the opinions of the
Ebionites, received from the older Gnostics.

Bp. Bull, in his Defensio Pidei Niccsnc^ Sect. iii. cap. 1, examines
this passage at length, and arrives at a conclusion somewhat different
from that of Bp. Pearson. He is of opinion, that the heresy opposed
by Ignatius is that of the Judaizing Gnostics, of whom Cerinthus was
the chief. This conclusion is founded upon a most careful investiga-
tion of the whole passage. It is plain, he thinki, from the context, that
the heretics whom Ignatius opposes are one and the same, through-
out the whole of this portion of his Epistle : that, since these heretics
maintained that the law x>f Moses was still binding upon Christians, a
tenet never ascribed to Valentinus, they wera certainly not Valen-
tinians ; and although this error was maintained by the Ebionites, yet
that there are other points which evidently refer to some other heretics
than they. Thus, the Ebionites had no philosophical notions re-
specting the procession of the Word from the Father, which Ignatius
appears to refute, when he says that <* the Word proceeds not from
silence." Again, his exhortation, in Sect. 7, that they should come
'^ as unto one Jesus Christ, who proceedeth from one Father, and
exists in One and is returned to One," is a manifest allusion to the
Cerinthian Gnostics, who held that Jesus and Christ were two
persons; that Christ descended and entered into Jesus at his
baptism, and before his passion returned into the pleroma : and that
the Father of Jesus was the Demiurge, who made the world, but the
Father of Christ was a higher power. The words in Sect. 8, *^For
this cause they were persecuted, being inspired by his grace fully to
convince the unbelievers that there is One God, who hath manifested
himself by Jesus Christ his Son," refer also to the errors of the
Gnostics, who maintained that the world was created either by angels
or by a being different and inferior to the supreme God, who revealed
himself to mankind by Christ, his Son. Iren. Adv. Hcsrea, iii. II.
Bp. Bull is therefore of opinion that Ignatius in the words, "not
proceeding from silence," intended to oppose some erroneous notions
of the same heretics concerning the procession of the Son from the
Father ; as in Sect. 9, he clearly refers to another error of the Ju«
daizing heretics, who denied the true passion of Christ. In Sect 11,
he warns the Magnesians " not to fall into the siiaraB of vain-glory,"
another apparent allusion to the Gnostics, whose very name was
assumed to intimate their superiority in knowledge toother Christians.

He then shows, by the testimony of Epiphamiitb, Philastrius, and
Augustine, that the observance of the peculiar rites of Judaism, from
prudential motives, was at that period one of the professed tenets of
the Corinthians, although Cerintbos himself did not submit to the rite
of circumcision, as he taught others to do. It is thought that St. John
alludes to the Cerinthians, when he speaks to the Philadelphians,
respecting them of the synagogue of Satan, which say they are Jews,
and are not, but do lie. Rev, iii. 9 ; see also Rev. ii. 9. And it is
remarkable that Ignatius, writing to the same Philadelphians, Sect
says, " If any one preach the Jewish religion to you, hear him
For it is better to learn the Christian faith from one who is ci
cised, than the Jewiah from one who is uncircumcised."

196 N0Ta^J»N IGNATIUS' XPXfltt^.

Bp. Bull tben prom, by the testimony at Irenjeua^ Adv, Htsres.
m. 11, that tbe Nkohdtaiii, Cerinthiaiit, and other early heretics held
tenets of the wumb ^uxd kind as those ^fterwaid professed by the
ValeQtinl
God and

We that . .

was one of their notions. Greoort Nazunzen, indeed, Orat. 2^,
ennroerates the Corinthians among those Gnostics who reckoned
Bjthus and Sige in the number of their iEons.

Upon tht whole we nay be justified in concluding :

L That if the words '*oiK ««) £ c y 9 s vpolXOwv" be an allusion to
file opinions of ValenlinQs, such an allusion cannot be shown to be
ehronok>gically impoasMe; nor wouU it prove that the Epistle in
which it occurs is eithir interpolated or fictitious.

SL That there is tie highest profaidiiKty that the words refer to
the erroneous notioni^ eithmr of the Corinthian heretics, or oif other
Gnostics before Yaleitinus.

3. That this is a pUn testimony of a writer of the ApoetoNc age ta
the absolute eternity sf Jesus Christ, the Word of God.

INDEX.

Abraham, example of, 6.

Acts of the Ajiostles, reference to, by

Clement, xxiL
Adam, one of the prophets, 156 n.
Adrian, successors of, 125 n — h\a

paramour, 154— rescript ef, 191 s.
Ayairav, 92 n.
Agapac, 92 n.

Aysvjrrns, and aytvvrjros, 68 n, 149 n.
Alee, 96, 99, 117.
Altar, need of being within, 58, 75—

one, 68, 84.
Altar of God, 49.
Avaywvfivj, 60 n.
Anencfetus, Bishop of Rome, xv.
Angels, examples of obedience, 20 —
orders of the, 74 — liable to con-
demnation, 91 — good and evil, 129 s
— worship of, 131 n.
Anniversaries of martyrs, 118.
Antiquity, no sufficient warrant of
truth, 126— of the Christian belief,
148.
Antoninus the philosopher, the em-
peror, 125, 127.

Pius, epistle of, 192 s.

AnoSivXtonoVf 84 n.
ApoUonius, 66.

Apostles, peculiar situation of, ix.
A|)ostolic fathers, value of their writ-
ings, ix S8.

government of the churches,

xxii, 27, 75, 84.

succession, 25.

9 "— -

Apostolical constitutions, 172 n, 179 n.

Aquarii, 188 n.

Ascension of Chbist, prophecies of)

169, 174.
Asiarch, 114 n, 120.
Athanasius, quoted, 58 n.
Atheists, 75, 109 n, 112, 129, 170, 192.
Athenagoras quoted, 109 n — apology

of, 125 n — quoted, 145 n.
Atonement, 31, 51.
Attalus, 99.
Augustin quoted, 117 n.

Bacchus, a counterfeit of the Messiah,
177.

Baptism, mode of administering, 183
s — called illumination, 184.

Barchochebas, 156.

Barnabas, Epistle tf, xiv n, quoted,
165 n.

Bassus, 66.

Bellerophon, a counterfeit of the
Messiah, 178.

Bestiarii, 116 n.

Birth, new, 183 s.

Birth-days of martyrs, 118.

Bishops, appointment of, 26, 57, 83—
ordmation o^ 27.

Bishop and presbjrtery, to be submit-
ted to, 57, 58, 64, 68, 72, 7S, 85, 92,
98 — union with, necessary, 58 —
reverence and obedience to, 66 s,
70, 72, 76, 84, 98— source of au-
thority to administer sacraments,
92 s— nothing to be done without
him, 92.

Blood of Chbist, 6, 8, 14, 31, 48, 81,
83, 84— of God, 66 — charity so
called, 75.

Bread of God, 68, 81— one to be
broken, 64— o^ xi, 79.

Britain, introduction of the Gospel
into, 40 s.

Burrhus, 66, 87, 94.

Burton, Dr., value of his writings,
xi— Kjuoted, xxxiii n, 59 n.

Calling of Christians, 19.
Canons, apostolic, xxi.
Catechumens, formula of dismission

of, 1^2 n.
Catholic, use of the term, 92 n, HI.

116, 120.
Cave quoted, xv, 81 n.
Chains called ornaments, 47, 61, 93.
Charity, 14, 31, 32, 48, 62, 86, 91.
Chastisement, divine, 35.
Chastity, 138.
Chief Priest, 24.
Children, duties to, 14 — murder of!

142 n, 152.
Chbist, blood of, 6, 8, 14, 31, 48, 56,

88— his dignity, 10, 42 ss, 48, 68—

manner oi his coining, 10, 43

I, in liia OM ToaiineDt. I
le Holy Ohost, 14 — oui
rieal, 86-

..-...« ,.,.,1,

I redeeming W, 31, 45-^

ing on ihe cni» lo be umrcBud, 6C
70— one Con, 63— why born of
vir^iDj 63 n— our oommon hope^

Oorialbiuit, finl (piill
by Clemenl, iiii.

!ro« of CHBist, Iha engine uied in
building GOD'B iUDples, BD.
:yprian quoted, U «, 47 n, 90 a,

0, 72, 87—.

I life, 66,
;y of ■

. .. BB—

iDiii of.

birth, life, nod deatb,
bread of God, B1— dr. ..

wniTot, la; n— woTibipped,
IS?— cillod Ihe apo«le of God,
iM io= ^-prediction of, 136-
to Mosei, ISE 1.

e, 129—11

im, 137.

OiDuB, bishop of Mignei

Dapbnu*. 96.

]>eiiCDai, 1S9, 190— dire

lemoni, «il), the godi of the H«a.
then, 129, 133— preeeuion of
ChriadiDi, 134, I3E, 148— delude

philcKDphera realty eo, 170.
'"--'-'— a, primitive, dcporimeni of

— called fm'lfnled, Sin.

VhryHMom ouoted, 2 n, 33 n, 6E n

74«,U2r, IlSn.
Clemeht or Rome, liia histiH']',

attached m ii, ivii — diaoovery o|;
xi-iii-quotationi ofby early wntere

Dionyaiui of Corinlh, aril.
OocBlB, hereay of Ih^ 76, 88.

" ■ ^piitle oTCIemeBI,

Dre..nofPolscarp,lC

rr^jKr"/'""'

INDEX.

201

S4 — not to be abstained from, 92 — I
offered by one empowered by a
bishop, 92 — ^mode of celebrating,
188 s, 190. ;

Easebius quoted, xiv, zv, xvii. zxi,
xxiii, XXV, zxzii, xxxviii, xli, 40,
€6 n, 89 n, 109 n, 142 n, 171 n.

Eutechicus, 95.

Evadius, bishop <tf Antioch, xxxiii.

Bvarestus, bishop of Rome, xxi— of
Smyrna, 120. j

F. I

Faith, 14, 17, 18, 21, 60, 62, 75, 86,

91.
Pasting, 183.
Fate, 166 s.
Fathers, ralue of their writings, ix ss,

errors of, xii s.
Festivals of martyrs, 118.
Flavia Neapolis, 126 n.
Flesh of Chaist, faith so called, 75

— the Gospel likened to, 84 — the

Eucharist, 84, 92.
Forbearance, 140i
Foresight, reconcilable with contin*

gency, 168.
Fortunatus, xvi, 37.
Free-will, 134, lg3, 167.

rsvtjTos and ytvvnTos, 58 n:

Gentiles, who are, 176, calling of, 176.

Grermanicas, the Smyrnean martyr,
108 s.

Gibbon quoted, 125 n.

Gnostics, sects of the, 151.

Gnosticism, xxxviii.

God, his mercy, 13, 15 — his tnith,
17 — rejoices in his own works, 19 s
— his gifts, 20 B — ^without form,
133— without name, 133 s, 184.

Gods of the Heathen, evil demons,
129 — deified men, 133, 160— their
examples, 147, 149.

Good-Friday, collect for, 90 n.

Gospel, likened to flesh of Christ,
84 — our common hope, 85 — its
records the true ground of faith,
86— dissemination of the, 163.

Gospels, references to, by Clement,
xxii, by Polycarp, xxxi, by Igna-
tius, xl, mention of by Justin, 159,
189.

Hardening of Pharaoh's heart, 32.
Harmdny of Christians to the praise

of God, 67.
geathen, pollutions of the, 152 s.

Hebrews, epistle to the, zrii, zziii.

Hell, 145.

Heresy, sin of, 62, 74.

HereUcs, early, i)6 n — prayer fcr

conversion of, 90.
Hermas, Shepherd of, xiv n.
High Priest, 24, 25, 86.
Hippolytus Quoted, 39.
Homiliee of Clement, xxi.
Hospitality recommended, 7.
Humility, xix, 8, 30 — examples of, 11.
Hymns, alternate singing of, xxxiii s.
Hystaspes, 145, 168.

l8i<onjs, 163, 183 n.

Idol-worship, 133, 146.

Ignatius, Epistles of, xxix-xxxvii
ss, 53--life and character of,
xxxiii s— death of, xxxiv s — ac-
count of the martyrdom of, xxxvi,
101 ss — his desire of martyrdom,
xxxvi.

, Epistles of, their st^le,

xxxviii, their design, xxxviii s,
their genuineness, xl ss — editions
of, xlii.

Incarnation of the Son, 146, 147 s,
158 ss.

Initiated^ the term applied to bap*
tized persons, 61 n.

Irenseus, 120 — quoted, xv, xvii, xxv,
xxvi, xxviii, xli, 3 «, 8 w, 24 n,
29 n, 31 n, 90 », 130 n, 143 n, 144
n, 183 7», 188 n.

Irenarcb, 110 n.

Isaac, his example, 18 s.

James, Epistle of, allusions to, by
Clement,, xxiii.

Jerome quoted, 39, 41, 63 n, 79 n,
89 n, 91 n.

Jews, enmity of against the Chris-
tians, 156 s. ,

Judea, devastation of, foretold, 171.

Judith, example of, 34.

Jupiter, sons of, 146 s, 177 ss, exam-
ple of, 147.

Justin Ma&ttr, life and writings
0^ xliii ss — quoted, 8 n, 24 n, 43.

Justification, 19, 86.

Ka/codatfiuv, 102 n.

Ka}re, Bishop, value of his writings,

xi — quoted, 169 n.
Krjyviiy 108 n.
Kingdom jMUght for by Christians,

134.

202

ZNDIX.

Kise, a form of ialutation among

early Christians, 188.
"KXijpovonoif 110 n.

Lactaatiua oooted, 164 n.

Law, Jewisn, abr(^ated, 68 ■, 85«

Laws, human, not to be broken, 135.

Laymanj use (rf'the term, 25.

Leopards, soldiers called, 79.

Levites, 24.

Life, homan emptiness of, 160.

Linus, bishop of Rome, zv.

liord's day, observance of, 68 n.

Lot, example of, 7.

LoC^i wife, the example df, 7.

Love, of Ignatius, crucified, 80 s.

Lucretius quoted, 74 n.

LustraUonSj 1^

Magical arts, 137, 142, 160 s, 164,
■• 180.

Marcion, Polycarp'g conversation
with, xxvii, 50 n — his time and
tenets, 151, 180.
Marriage, 154 — how to be contracted,

98.
Martyrs, examples of, 4, 51, 108, 112

n, 117.
Martyrdom, desire o^ xiii, xxivi, 77
b, 79 n, 101, 109 — an imitation of
Christ, 56.
Mary, the vii^inity of, 63 n.
Menander, the poet, quoted, 146 — the

Gnostic, 151, 180,
Minerva, her birth, a fabulous imita-
tion of the incarnation, 187.
Ministry, succession in the, xvii, xx,
27 — of divina appointment, 24 s,
67, 83— ^ders in, 24— commission
of, 25 ss, 68 — submission to, 50, 67
8, 67, 73, 85.
Miracles of Christ, 148, 154 s, 171.
. Miracubus gifts, 103 n.
Mithra, mysteries of, 190.
Moderation, 73, 83.
Monlanists, fasts of, 69 n.
yiufio<rKorre(a, 25 «, 49.
M«<rra( and aiiverrat, 61 n.
Mythology, heathen, 128, 146 ss, 149.

Name, none applicable to God, 133 s,
184.

Names not sufficient grounds of judg-
ment, 127 s.

Neapolis, 126 n.

Necessity, fatal» denied, liB a.

Necromaacy, 142 s^

UMponopeSf 90 n.

Noah, a preacher of aahration, 5, S.

Obedience recommended, 6, 20, 67.
OblaUonf use of the term, 24 n.
Offerings of the Church, 24.
, material, not xeqaired, 133t

136.
Onaaimus, bishop of E^hesos, 56, 58.
Oraeles of the Heathen, 143.
Order in the creation, zix. 13 — ^in

the Church, xx, 22 ss, 57, 67.
Orders of the ministry necessary to

the existence of a Church, 78.
Origen quoted, 27 nj 64 », 69 n, 152 «.

Pacian quoted, 92 n.
Parabolani, 34 n.
Ilapedpot, 143 n.

Passion of Christ, 91, 92— weckr
111— -predictions of, 157, 160 a,
171s.
Paul, Epistles oC references to, by
Clement, xxii, by Polycarp, xxx a,
48, by Ignatius, xl— martyrdom
of, 4, 51— extent of his preaching,
4, 38 ss.
Peace, deep and fruitful, 2.
Peaceableness, 9, 62— of Christians,

134 s.
People, share of, in the appointment

ot a bishop, 27.
Persecution, not to be songht, 109—

folly of, 180.
Perseus, a counterfeit of the Meaaiah,

178.
Persons, different, assumed by the

sacred writers, 161 s.
Peter, Epistles of, allusions to, b^
Clement, xxiii, by Polycarp, xxxii,
by Ignatius, xl — martyrdom of, 4.
Philippi, Church of, 62.
Philo, of Cilicia, 87, 93, 95.
Philosophers, who so called, 131 —
of different classea, 128, 131, 152—
borrow from the sacred writings,
168.
Phosnix, story of tha^ xz, 16.
Photius, his objection to tlie Epistle

of Clement, xxiv, 42 ss.
^(ariauos, 184 n.

Plato quoted, 127, 132, 142, 146, 168,
181, 182— indebted to Moses, 181 s.
nXeovc^ta, 52 n.

Pliny the younger quoted, xxxT, 94
I w, 112n.

IITDEZ.

5)03

Poets, heathen, borrow from the
sacred writings, 168.

Polybius, bishop of Tralles, 72.

PoLYCABP, his history, xxv, 103 —
death of, xx¥ii, 109 ss — Epistle of,
zxviii, its object, xxix, contents,

' xxix s — his prayer, 116.

Pontius Pilate, records of, 161, 171.

Prayer, common, 187, 190 — enjoined,
68.

Predestination, 55.

Prejudices, not to be retained on ac-
count of prescription, 135 8.

Presbyters, directions for their eon*
duct, 50.

Presbytery, 57, 70, 72, 76, 84, 94.

Priests, 24, 28, 30, 86.

Profession, valueless without works,
62 — inconsistent, 141.

Prophecy, proof of Christianity from,
155 ss — nature of, 16 ^ 166.

Prophecies, unfulfilled, 174 — mis-
understood by the devils, 177 s.

Prophets, their faith in Ghbist, 68 s,
84 — Jejrish, 155 — how inspired,
161.

Proserpine, worship of, 187.

Psalms, alternate singing of, xxxiv.

Punishment, future, 145 s, 177, 190
—eternal, 113, 132, 135, 142, 169,
175.

Quintus, a Phrygian, 109.
R.

Rahab, example of, 7.
Reason, Chbist so called, 170.
RecogrUtiona of Clement, 21.
R^eneration, 183, 189— preached by

Noah, 6.
Relative duties, 14,28.
Relics of martyrs, 106, 1 17 s.
Repentance, xix, 139, 183— grace of,

5.
Resignation of office, 33.
Resurrection of the body, xix, 15 s,

48 49 144 8.
Reward of the blessed, 132, 134.
Rhens Agathopus, 87, 93.
Rites, heathen, inventions'of demons,

in imitation of those of the true

religion, 184 s.
Romans, epistle to the, references to^

by Clement, xxii.
Rums, 51.
Rulers, submission to, 142.

Sabbath, observance o^ 68 n, the
great, 111, 120.

Saints, adoration of, 117.
Satan, first-born of, 50 — ignorant of
Mary's virginity, 63 n, his doom,
153.
Scarlet thread of Rahab, 8.
Schism, xix, xxxix, 2, 29, 84.
Scriptures, superiority of to unin-
spired writings of pious men, xii s
— quotations of, by Clement of
Rome, xxii s, by Polycarp, xxx fse,
by Ignatius, xl ss.
Self-devotion, 32.

Serao Sancus, the Roman god, 1 50 n.
Septuagint Version, history of, 155.
Serpent-worship, 153.
Sibyl, the, 145, 168.
Silence of Christ, 62— of God, #4—
Chbist came not fortli from, W—
of the Bishop, 58, 83.
Simon Magus^ deification of, 150 s,

180.
Smyrna, Bucolus, Bishop of, x:^i —
Epistle of Ae Church of, xxvii s,
167 ss — Church of, less ancient
than that of Philippi, 62.
Socrates, 129, 170.

' , the historian, quoted, xxxiii.
Sutio, 66.

Soul, Cliristians compared to the, 44.
Spain, Paul's visit to, 39 sa
Spikes, instruments of torture, 108 n.
Spirit, the divine nature of Chbist
so called, 159 n — the Holy wor»
shipped, 131, 137, called the word,
159 n, 170.
Star, that revealed Chbist's birth,

64.
Stoics, doctrine of the, 145 s.
Sufferings of God, 2, 43, 80— of

Chbist, true, 66.
Sunday, observation of, 190 s.
Swearing, forbidden, 140.

Tasso quoted, 74 n.

Tavia, 95-

Temple at Jerusalem, standing when
Clement vrote, xvi, 25-'^ne Chris-
tian, 68.

TertuUian quoted, xv, 16 n, 29 n, 40^
69 n, 68 n, 69 n, 89 n, 94 n, 118 n,
144 n, 166 », 171 n, 179 n.

Thanksgiving, a • Christian duty,
136 s.

Theodoret quoted, 40, 41.

Theophilus of Antioch quoted, 63 «,
127 n, 146 n.

Theophorus, signifieation of the name,
66 n, 109*

204

INDEX.

Trajan's periecutiqn of the Chrii-

tians, zxxiv a.
Tribute and costom, parent of^ 141.
Truth alone to bo maintained, 126,

132 — the only ground of assent,

148.

Unity, Christian, 57, 67, 70, 75, 83,

84, 85, 96.
Usher, Abp., quoted, xzvi.

Valens, 62.

Venantius Fortunatus quoted, 42.

Verus, the .«inperor, his gene«l<^

and character, 125 n.-
Virgin, conception of the, 168 s.
Virginity, 138 s— of Mary, 63 n,

Wake, Archbishop^ his translation
of the writings of the apostolical
fiUbers, jdii s, xliv, 66,

Warfare, COmstian, 22, 98.

Water, admixture of, with the Eok

charistic wine, 188 n.
Widows, 49, 94.
Will of God, the source of Wessing,

19, 23, 67— theruleof worjihip, 25.
Wine of the holy commnniQ^, 188.
Women, duties of, 1, 14, 49, 97.
WOBD,the, 129, 134, 13/, 146, 148,

158, 159, 170, 182, 18j7, 187, 189.
Works, ffood, recommended, 19 s, 98,
World, destruction jeif, by fire, 145 s,

182.
Worship, to be orderly performed,

24 s — in one place, 68, 85 — the

object of tfie Christian, 129 ss — of

false gods, 129, 133— of one God,

140, 190— public, 190.

ZogimM, 61.

TEXTS.

ReT. ii. 8-10 xxTi.

Eph. iv. 26 ^xxx.

Phil. i. 23 s ^xxzri.

Gen. iv. 3 ss 3.

2 Gor. XL 25 4.

Jobxiv. 4 11.

James i. 8—— 15.

PhU. iv. 15 ^29 n.

Luke xxiv. 39 89 n.

1 Cor. a. 20

92 n.

Rom. xvi. I— —
Acts xvi. 8, 10-
xix. 31 —

-94 n.
— 104 n.
-114 n.

Gen. xlix. 10 166 s.

Isa. xi. 1 158.

— vii. 14 168:

Ps. ii. It 165 n.

— xcvL 10 165 n.

— ex. 1-3-

•169.

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