A co-presbyter with Linus and Cletus, he succeeded them in the government of the Roman Church. I have reluctantly adopted the opinion that his Epistle was written near the close of his life, and not just after the persecution of Nero. It is not improbable that Linus and Cletus both perished in that fiery trial, and that Clement’s immediate succession to their work and place occasions the chronological difficulties of the period. After the death of the apostles, for the Roman imprisonment and martyrdom of St. Peter seem historical, Clement was the natural representative of St. Paul, and even of his companion, the “apostle of the circumcision;” and naturally he wrote the Epistle in the name of the local church, when brethren looked to them for advice. St. John, no doubt, was still surviving at Patmos or in Ephesus; but the Philippians, whose intercourse with Rome is attested by the visit of Epaphroditus, looked naturally to the surviving friends of their great founder; nor was the aged apostle in the East equally accessible. All roads pointed towards the Imperial City, and started from its Milliarium Aureum. But, though Clement doubtless wrote the letter, he conceals his own name, and puts forth the brethren, who seem to have met in council, and sent a brotherly delegation (Chap. lix.). The entire absence of the spirit of Diotrephes (3 John 9), and the close accordance of the Epistle, in humility and meekness, with that of St. Peter (1 Pet. v. 1–5), are noteworthy features. The whole will be found animated with the loving and faithful spirit of St. Paul’s dear Philippians, among whom the writer had learned the Gospel.

Clement fell asleep, probably soon after he despatched his letter. It is the legacy of one who reflects the apostolic age in all the beauty and evangelical truth which were the first-fruits of the Spirit’s presence with the Church. He shares with others the aureole of glory attributed by St. Paul (Phil. iv. 3), “His name is in the Book of Life.”

Introductory Notice of the original editors and translators, Drs. Roberts and Donaldson:—

Who the Clement was to whom these writings are ascribed, cannot with absolute certainty be determined. The general opinion is, that he is the same as the person of that name referred to by St. Paul (Phil. iv. 3). The writings themselves contain no statement as to their author. The first, and by far the longer of them, simply purports to have been written in the name of the Church at Rome to the Church at Corinth. But in the catalogue of contents prefixed to the ms. they are both plainly attributed to one Clement; and the judgment of most scholars is, that, in regard to the first Epistle at least, this statement is correct, and that it is to be regarded as an authentic production of the friend and fellow-worker of St. Paul. This belief may be traced to an early period in the history of the Church. It is found in the writings of Eusebius (Hist. Eccl., iii. 15), of Origen (Comm. in Joan., i. 29), and others. The internal evidence also tends to support this opinion. The doctrine, style, and manner of thought are all in accordance with it; so that, although, as has been said, positive certainty cannot be reached on the subject, we may with great probability conclude that we have in this Epistle a composition of that Clement who is known to us from Scripture as having been an associate of the great apostle.

³ [Note the fact that the Corinthians asked this of their brethren, the personal friends of their apostle St. Paul. Clement’s own name does not appear in this Epistle.]

and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury.⁴

⁴ Literally, “is greatly blasphemed.”

For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established?⁵

⁵ Literally, “did not prove your all-virtuous and firm faith.”

Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For ye did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. Ye enjoined young men to be of a sober and serious mind; ye instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and ye taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion.
Eph. v. 21; 1 Pet. v. 5.

and were more willing to give than to receive.⁷

⁷ Acts xx. 35.

Content with the provision which God had made for you, and carefully attending to His words, ye were inwardly filled⁸

⁸ Literally, “ye embraced it in your bowels.” [Concerning the complaints of Photius (ninth century) against Clement, see Bull’s Defensio Fidei Nicænæ, Works, vol. v. p. 132.]

with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and ye had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, ye did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any involuntary transgression. Day and night ye were anxious for the whole brotherhood,⁹

⁹ 1 Pet. ii. 17.

that the number of God’s elect might be saved with mercy and a good conscience.¹⁰

¹⁰ So, in the ms., but many have suspected that the text is here corrupt. Perhaps the best emendation is that which substitutes συναισθήσεως, “compassion,” for συνειδήσεως, “conscience.”

Ye were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. Ye mourned over the transgressions of your neighbours: their deficiencies you deemed your own. Ye never grudged any act of kindness, being “ready to every good work.”¹¹

¹¹ Tit. iii. 1.

Adorned by a thoroughly virtuous and religious life, ye did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts.¹²

¹² Prov. vii. 3.

¹⁴ Deut. xxxii. 15.

Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith,¹⁵

¹⁵ It seems necessary to refer αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others.

neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,¹⁶

¹⁶ Literally, “Christ;” comp. 2 Cor. i. 21, Eph. iv. 20.

but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world.¹⁷

¹⁷ Wisdom ii. 24.

Gen. iv. 3–8. The writer here, as always, follows the reading of the Septuagint, which in this passage both alters and adds to the Hebrew text. We have given the rendering approved by the best critics; but some prefer to translate, as in our English version, “unto thee shall be his desire, and thou shalt rule over him.” See, for an ancient explanation of the passage, Irenæus, Adv. Hær., iv. 18, 3.

Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother.¹⁹

¹⁹ Gen. xxvii. 41, etc.

Envy made Joseph be persecuted unto death, and to come into bondage.²⁰

²⁰ Gen. xxxvii.

Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, “Who made thee a judge or a ruler over us? wilt thou kill me, as thou didst kill the Egyptian yesterday?”²¹

²¹ Ex. ii. 14.

On account of envy, Aaron and Miriam had to make their abode without the camp.²²

²² Num. xii. 14, 15. [In our copies of the Septuagint this is not affirmed of Aaron.]

Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses.²³

²³ Num. xvi. 33.

Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.²⁴

²⁴ 1 Kings xviii. 8, etc.

Gen. ii. 23.

Envy and strife have overthrown great cities and rooted up mighty nations. Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

Jonah proclaimed destruction to the Ninevites;³⁷

³⁷ Jon. iii.

but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.
Ezek. xxxiii. 11.

adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.³⁹

³⁹ Ezek. xviii. 30.

Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder⁴⁰

⁴⁰ Comp. Isa. i. 18.

than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy⁴¹

⁴¹ These words are not found in Scripture, though they are quoted again by Clem. Alex. (Pædag., i. 10) as from Ezekiel.

people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.”⁴²

⁴² Isa. i. 16–20.

Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations]. Gen. v. 24; Heb. xi. 5. Literally, “and his death was not found.”

Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.
Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; Jas. ii. 23.

was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, “Get thee out from thy country, and from thy kindred, and from thy father’s house, into the land which I shall show thee. And I will make thee a great nation, and will bless thee, and make thy name great, and thou shall be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed.”⁴⁶

⁴⁶ Gen. xii. 1–3.

And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”⁴⁷

⁴⁷ Gen. xiii. 14–16.

And again [the Scripture] saith, “God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness.”⁴⁸

⁴⁸ Gen. xv. 5, 6; Rom. iv. 3.

On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.⁴⁹

⁴⁹ Gen. xxi. 22; Heb. xi. 17.

Gen. xix.; comp. 2 Pet. ii. 6–9.

For Lot’s wife, who went forth with him, being of a different mind from himself and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day.⁵¹

⁵¹ So Joseph., Antiq., i. 11, 4; Irenæus, Adv. Hær., iv. 31.

This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves⁵²

⁵² Literally, “become a judgment and sign.”

and become a sign to all succeeding generations.
Josh. ii.; Heb. xi. 31.

Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God.⁵⁴

⁵⁴ Others of the Fathers adopt the same allegorical interpretation, e.g., Justin Mar., Dial. c. Tryph., n. 111; Irenæus, Adv. Hær., iv. 20. [The whole matter of symbolism under the law must be more thoroughly studied if we would account for such strong language as is here applied to a poetical or rhetorical figure.]

Ye see, beloved, that there was not only faith, but prophecy, in this woman. Jer. ix. 23, 24; 1 Cor. i. 31; 2 Cor. x. 17.

), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you.”⁵⁶

⁵⁶ Comp. Matt. vi. 12–15, Matt. vii. 2; Luke vi. 36–38.

By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, “On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words?”⁵⁷

⁵⁷ Isa. lxvi. 2.

Prov. ii. 21, 22.

And again [the Scripture] saith, “I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceful man.”⁵⁹

⁵⁹ Ps. xxxvii. 35–37. “Remnant” probably refers either to the memory or posterity of the righteous.

Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.

And again: “They bless with their mouth, but curse with their heart.”⁶¹

⁶¹ Ps. lxii. 4.

And again it saith, “They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.”⁶²

⁶² Ps. lxxviii. 36, 37.

“Let the deceitful lips become silent,”⁶³

⁶³ Ps. xxxi. 18.

[and “let the Lord destroy all the lying lips,⁶⁴

⁶⁴ These words within brackets are not found in the ms., but have been inserted from the Septuagint by most editors.

] and the boastful tongue of those who have said, Let us magnify our tongue; our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him.”⁶⁵

⁶⁵ Ps. xii. 3–5.

Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.

And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”⁷¹

⁷¹ Ps. xxii. 6–8.

Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Heb. xi. 37.

went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.”⁷³

⁷³ Gen. xviii. 27.

Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.”⁷⁴

⁷⁴ Job i. 1.

But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.”⁷⁵

⁷⁵ Job xiv. 4, 5. [Septuagint.]

Moses was called faithful in all God’s house;⁷⁶

⁷⁶ Num. xii. 7; Heb. iii. 2.

and through his instrumentality, God punished Egypt⁷⁷

⁷⁷ Some fill up the lacuna which here occurs in the ms. by “Israel.”

with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.”⁷⁸

⁷⁸ Ex. iii. 11, Ex. iv. 10.

And again he said, “I am but as the smoke of a pot.”⁷⁹

⁷⁹ This is not found in Scripture. [They were probably in Clement’s version. Comp. Ps. cxix. 83.]

Ps. lxxxix. 21.

Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which was evil in Thy sight; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou⁸²

⁸² Or, “when Thou judgest.”

art judged. For, behold, I was conceived in transgressions, and in my sins did my mother conceive me. For, behold, Thou hast loved truth; the secret and hidden things of wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me to hear joy and gladness; my bones, which have been humbled, shall exult. Turn away Thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me.⁸³

⁸³ Literally, “in my inwards.”

Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me by Thy governing Spirit. I will teach transgressors Thy ways, and the ungodly shall be converted unto Thee. Deliver me from blood-guiltiness,⁸⁴

⁸⁴ Literally, “bloods.”

O God, the God of my salvation: my tongue shall exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I would have given it; Thou wilt not delight in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite heart God will not despise.”⁸⁵

⁸⁵ Ps. li. 1–17.

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

and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from wrath He is towards all His creation.
Job xxxviii. 11.

The ocean, impassable to man, and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters⁸⁹

⁸⁹ Or, “stations.”

fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.
Prov. xx. 27.

Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us;⁹¹

⁹¹ Comp. Heb. xiii. 17; 1 Thess. v. 12, 13.

let us honour the aged⁹²

⁹² Or, “the presbyters.”

among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner⁹³

⁹³ Some read, “by their silence.”

of speaking; let them display their love, not by preferring⁹⁴

⁹⁴ Comp. 1 Tim. v. 21.

one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God—how much the spirit of pure affection can prevail with Him—how excellent and great His fear is, and how it saves all those who walk in⁹⁵

⁹⁵ Some translate, “who turn to Him.”

it with a pure mind. For He is a Searcher of the thoughts and desires [of the heart]: His breath is in us; and when He pleases, He will take it away. Ps. xxxiv. 11–17.

“Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord.”⁹⁷

⁹⁷ Ps. xxxii. 10.

Some regard these words as taken from an apocryphal book, others as derived from a fusion of Jas. i. 8and 2 Pet. iii. 3, 4.

Ye foolish ones! compare yourselves to a tree: take [for instance] the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. Ye perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, “Speedily will He come, and will not tarry;”¹⁰⁰

¹⁰⁰ Hab. ii. 3; Heb. x. 37.

and, “The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.”¹⁰¹

¹⁰¹ Mal. iii. 1.

Comp. 1 Cor. xv. 20; Col. i. 18.

by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower¹⁰³

¹⁰³ Comp. Luke viii. 5.

goes forth, and casts it into the ground; and the seed being thus scattered, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit. Ps. xxviii. 7, or some apocryphal book.

and again, “I laid me down, and slept; I awaked, because Thou art with me;”¹⁰⁷

¹⁰⁷ Comp. Ps. iii. 6.

and again, Job says, “Thou shalt raise up this flesh of mine, which has suffered all these things.”¹⁰⁸

¹⁰⁸ Job xix. 25, 26.

Comp. Tit. i. 2; Heb. vi. 18.

Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might¹¹⁰

¹¹⁰ Or, “majesty.”

He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?”¹¹¹

¹¹¹ Wisdom xii. 12, Wisdom xi. 22.

When and as He pleases He will do all things, and none of the things determined by Him shall pass away.¹¹²

¹¹² Comp. Matt. xxiv. 35.

All things are open before Him, and nothing can be hidden from His counsel. “The heavens¹¹³

¹¹³ Literally, “If the heavens,” etc

declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.”¹¹⁴

¹¹⁴ Ps. xix. 1–3.

Deut. xxxii. 8, 9.

And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.”¹²⁰

¹²⁰ Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14. Literally, the closing words are, “the holy of holies.”

Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5.

Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] saith, “He that speaketh much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who liveth but a short time: be not given to much speaking.”¹²³

¹²³ Job xi. 2, 3. The translation is doubtful. [But see Septuagint.]

Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him. Comp. Jas. ii. 21.

Isaac, with perfect confidence, as if knowing what was to happen,¹²⁷

¹²⁷ Some translate, “knowing what was to come.”

cheerfully yielded himself as a sacrifice.¹²⁸

¹²⁸ Gen. xxii.

Jacob, through reason¹²⁹

¹²⁹ So Jacobson: Wotton reads, “fleeing from his brother.”

of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.
Comp. Rom. ix. 5.

From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, “Thy seed shall be as the stars of heaven.”¹³³

¹³³ Gen. xxii. 17, Gen. xxviii. 4.

All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.
Gen. i. 26, 27.

Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”¹³⁷

¹³⁷ Gen. i. 28.

We see,¹³⁸

¹³⁸ Or, “let us consider.”

then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.
Isa. xl. 10, Isa. lxii. 11; Rev. xxii. 12.

He exhorts us, therefore, with our whole heart to attend to this,¹⁴¹

¹⁴¹ The text here seems to be corrupt. Some translate, “He warns us with all His heart to this end, that,” etc.

that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture saith, “Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him,¹⁴²

¹⁴² Dan. vii. 10.

and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory.”¹⁴³

¹⁴³ Isa. vi. 3.

And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] saith, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for Him.”¹⁴⁴

¹⁴⁴ 1 Cor. ii. 9.

Rom. i. 32.

For the Scripture saith, “But to the sinner God said, Wherefore dost thou declare my statutes, and take my covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, thou consentedst with¹⁴⁹

¹⁴⁹ Literally, “didst run with.”

him, and didst make thy portion with adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived¹⁵⁰

¹⁵⁰ Literally, “didst weave.”

deceit. Thou sittest, and speakest against thy brother; thou slanderest¹⁵¹

¹⁵¹ Or, “layest a snare for.”

thine own mother’s son. These things thou hast done, and I kept silence; thou thoughtest, wicked one, that I should be like to thyself. But I will reprove thee, and set thyself before thee. Consider now these things, ye that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. The sacrifice of praise will glorify Me, and a way is there by which I will show him the salvation of God.”¹⁵²

¹⁵² Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.

knowledge,¹⁵⁵

¹⁵⁵ Or, “knowledge of immortality.”

“who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”¹⁵⁶

¹⁵⁶ Heb. i. 3, 4.

For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.”¹⁵⁷

¹⁵⁷ Ps. civ. 4; Heb. i. 7.

But concerning His Son¹⁵⁸

¹⁵⁸ Some render, “to the Son.”

the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”¹⁵⁹

¹⁵⁹ Ps. ii. 7, 8; Heb. i. 5.

And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”¹⁶⁰

¹⁶⁰ Ps. cx. 1; Heb. i. 13.

But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.¹⁶¹

¹⁶¹ Some read, “who oppose their own will to that of God.”

1 Cor. xii. 12, etc.

The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work¹⁶⁴

¹⁶⁴ Literally, “all breathe together.”

harmoniously together, and are under one common rule¹⁶⁵

¹⁶⁵ Literally, “use one subjection.”

for the preservation of the whole body. Comp. Prov. xxvii. 2.

Let him that is pure in the flesh not grow proud¹⁶⁸

¹⁶⁸ The ms. is here slightly torn, and we are left to conjecture.

of it, and boast, knowing that it was another who bestowed on him the gift of continence. Let us consider, then, brethren, of what matter we were made,—who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness.¹⁶⁹

¹⁶⁹ Comp. Ps. cxxxix. 15.

He who made us and fashioned us, having prepared His bountiful gifts for us before we were born, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks; to whom be glory for ever and ever. Amen.
Job iv. 16–18, Job xv. 15, Job iv. 19–21, Job v. 1–5.

Some join κατά καιροὺς τεταγμένους, “at stated times.” to the next sentence. [1 Cor. xvi. 1, 2.]

He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things being piously done according to His good pleasure, may be acceptable unto Him.¹⁷⁶

¹⁷⁶ Literally, “to His will.” [Comp. Rom. xv. 15, 16, Greek.]

Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen. Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX. have “I will give thy rulers in peace, and thy overseers in righteousness.”

Num. xii. 7; Heb. iii. 5.

noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the tribes to bring him their rods, each one being inscribed with the name¹⁸⁷

¹⁸⁷ Literally, “every tribe being written according to its name.”

of the tribe. And he took them and bound them [together], and sealed them with the rings of the princes of the tribes, and laid them up in the tabernacle of witness on the table of God. And having shut the doors of the tabernacle, he sealed the keys, as he had done the rods, and said to them, Men and brethren, the tribe whose rod shall blossom has God chosen to fulfil the office of the priesthood, and to minister unto Him. And when the morning was come, he assembled all Israel, six hundred thousand men, and showed the seals to the princes of the tribes, and opened the tabernacle of witness, and brought forth the rods. And the rod of Aaron was found not only to have blossomed, but to bear fruit upon it.¹⁸⁸

¹⁸⁸ See Num. xvii.

What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.
Dan. vi. 16.

cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Mishaël shut up in a furnace¹⁹⁷

¹⁹⁷ Dan. iii. 20.

of fire by those who observed¹⁹⁸

¹⁹⁸ Literally, “worshipped.”

the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate¹⁹⁹

¹⁹⁹ Literally, “serve.”

His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious²⁰⁰

²⁰⁰ Or, “lifted up.”

by God in their memorial for ever and ever. Amen.
Ps. xviii. 25, 26.

Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars²⁰⁶

²⁰⁶ Or, “war.” Comp. Jas. iv. 1.

among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ?²⁰⁷

²⁰⁷ Comp. Eph. iv. 4–6.

Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that “we are members one of another?”²⁰⁸

²⁰⁸ Rom. xii. 5.

Remember the words of our Lord Jesus Christ, how²⁰⁹

²⁰⁹ This clause is wanting in the text.

He said, “Woe to that man [by whom²¹⁰

²¹⁰ This clause is wanting in the text.

offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones.”²¹¹

²¹¹ Comp. Matt. xviii. 6, Matt. xxvi. 24; Mark ix. 42; Luke xvii. 2.

Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continueth.
Literally, “in the beginning of the Gospel.” [Comp. Phil. iv. 15.]

Truly, under the inspiration²¹³

²¹³ Or, “spiritually.”

of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos,²¹⁴

²¹⁴ 1 Cor. iii. 13, etc.

because even then parties²¹⁵

²¹⁵ Or, “inclinations for one above another.”

had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession,²¹⁶

²¹⁶ Literally, “of conduct in Christ.”

that such a thing should be heard of as that the most stedfast and ancient Church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected²¹⁷

²¹⁷ Or, “aliens from us,” i.e., the Gentiles.

with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves. Ps. cxviii. 19, 20.

Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in and have directed their way in holiness and righteousness, doing all things without disorder. Let a man be faithful: let him be powerful in the utterance of knowledge; let him be wise in judging of words; let him be pure in all his deeds; yet the more he seems to be superior to others [in these respects], the more humble-minded ought he to be, and to seek the common good of all, and not merely his own advantage. Jas. v. 20; 1 Pet. iv. 8.

Love beareth all things, is long-suffering in all things.²²²

²²² Comp. 1 Cor. xiii. 4, etc.

There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the Love he bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.²²³

²²³ [Comp. Irenæus, v. 1; also Mathetes, Ep. to Diognetus, cap. ix.]

Isa. xxvi. 20.

Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile.”²²⁷

²²⁷ Ps. xxxii. 1, 2.

This blessedness cometh upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen. Num. xvi.

Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished,²³¹

²³¹ Ex. xiv.

for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God. Ps. lxix. 31, 32.

And again he saith, “Offer²³³

²³³ Or, “sacrifice.”

unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon Me in the day of thy trouble: I will deliver thee, and thou shalt glorify Me.”²³⁴

²³⁴ Ps. l. 14, 15.

For “the sacrifice of God is a broken spirit.”²³⁵

²³⁵ Ps. li. 17.

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

And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”²³⁷

²³⁷ Ex. xxxii. 9, etc.

But Moses said, “Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living.”²³⁸

²³⁸ Ex. xxxii. 32.

O marvellous²³⁹

²³⁹ Or, “mighty.”

love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish²⁴⁰

²⁴⁰ Literally, “be wiped out.”

along with them. Ps. xxiv. 1; 1 Cor. x. 26; 28.

These things they who live a godly life, that is never to be repented of, both have done and always will do. Literally, “and having received their prices, fed others.” [Comp. Rom. xvi. 3, 4, and Phil. ii. 30.]

which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman.²⁴⁵

²⁴⁵ Judith viii. 30.

Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who seeth all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril.²⁴⁶

²⁴⁶ Esth. vii.; viii.

.
Ps. cxviii. 18.

“For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”²⁵⁰

²⁵⁰ Prov. iii. 12; Heb. xii. 6.

“The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.”²⁵¹

²⁵¹ Ps. cxli. 5.

And again he saith, “Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He woundeth, and His hands make whole. He shall deliver thee in six troubles, yea, in the seventh no evil shall touch thee. In famine He shall rescue thee from death, and in war He shall free thee from the power²⁵²

²⁵² Literally, “hand.”

of the sword. From the scourge of the tongue will He hide thee, and thou shalt not fear when evil cometh. Thou shalt laugh at the unrighteous and the wicked, and shalt not be afraid of the beasts of the field. For the wild beasts shall be at peace with thee: then shalt thou know that thy house shall be in peace, and the habitation of thy tabernacle shall not fail.²⁵³

²⁵³ Literally, “err” or “sin.”

Thou shall know also that thy seed shall be great, and thy children like the grass of the field. And thou shall come to the grave like ripened corn which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time.”²⁵⁴

²⁵⁴ Job v. 17–26.

Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.
Prov. i. 23–31. [Often cited by this name in primitive writers.]

“Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …²⁵⁸

²⁵⁸ Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον, which have been supposed to indicate εἶπον or ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.

Comp. Tit. ii. 14.

people—grant to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen. [Note St. Clement’s frequent doxologies.] [N.B.—The language of Clement concerning the Western progress of St. Paul (cap. v.) is our earliest postscript to his Scripture biography. It is sufficient to refer the reader to the great works of Conybeare and Howson, and of Mr. Lewin, on the Life and Epistles of St. Paul. See more especially the valuable note of Lewin (vol. ii. p. 294) which takes notice of the opinion of some learned men, that the great Apostle of the Gentiles preached the Gospel in Britain. The whole subject of St. Paul’s relations with British Christians is treated by Williams, in his Antiquities of the Cymry, with learning and in an attractive manner. But the reader will find more ready to his hand, perhaps, the interesting note of Mr. Lewin, on Claudia and Pudens (2 Tim. iv. 21), in his Life and Epistles of St. Paul, vol. ii. p. 392. See also Paley’s Horæ Paulinæ, p. 40. London, 1820.]

ἀποστόλων γενόμενος μαθητης. Cap. xi.

of the Apostles,” and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much conflicts with that which I adopt, and it is sustained by good authorities. (3) But, as a specimen of the persuasives against Gentilism which early Christians employed in their intercourse with friends who adhered to heathenism, it admirably illustrates the temper prescribed by St. Paul (2 Tim. ii. 24), and not less the peculiar social relations of converts to the Gospel with the more amiable and candid of their personal friends at this early period.

The following interesting and eloquent Epistle is anonymous, and we have no clue whatever as to its author. For a considerable period after its publication in 1592, it was generally ascribed to Justin Martyr. In recent times Otto has inserted it among the works of that writer, but Semisch and others contend that it cannot possibly be his. In dealing with this question, we depend entirely upon the internal evidence, no statement as to the authorship of the Epistle having descended to us from antiquity. And it can scarcely be denied that the whole tone of the Epistle, as well as special passages which it contains, points to some other writer than Justin. Accordingly, critics are now for the most part agreed that it is not his, and that it must be ascribed to one who lived at a still earlier date in the history of the Church. Several internal arguments have been brought forward in favour of this opinion. Supposing chap. xi. to be genuine, it has been supported by the fact that the writer there styles himself “a disciple of the apostles.” But there is great suspicion that the two concluding chapters are spurious; and even though admitted to be genuine, the expression quoted evidently admits of a different explanation from that which implies the writer’s personal acquaintance with the apostles: it might, indeed, be adopted by one even at the present day. More weight is to be attached to those passages in which the writer speaks of Christianity as still being a new thing in the world. Expressions to this effect occur in several places (chap. i., ii., ix.), and seem to imply that the author lived very little, if at all, after the apostolic age. There is certainly nothing in the Epistle which is inconsistent with this opinion; and we may therefore believe, that in this beautiful composition we possess a genuine production of some apostolic man who lived not later than the beginning of the second century.

ms. authority, omits the negative, but the sense seems to require its insertion.

think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,—how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,—how is not this impious? And to glory in the circumcision²⁷⁶

²⁷⁶ Literally, “lessening.”

of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,—how is it not a subject of ridicule? And as to their observing months and days,²⁷⁷

²⁷⁷ Comp. Gal. iv. 10.

as if waiting upon²⁷⁸

²⁷⁸ This seems to refer to the practice of Jews in fixing the beginning of the day, and consequently of the Sabbath, from the rising of the stars. They used to say, that when three stars of moderate magnitude appeared, it was night; when two, it was twilight; and when only one, that day had not yet departed. It thus came to pass (according to their night-day ( νυχθήμερον) reckoning), that whosoever engaged in work on the evening of Friday, the beginning of the Sabbath, after three stars of moderate size were visible, was held to have sinned, and had to present a trespass-offering; and so on, according to the fanciful rule described.

the stars and the moon, and their distributing,²⁷⁹

²⁷⁹ Otto supplies the lacuna which here occurs in the mss. so as to read καταδιαιρεῖν.

according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities,²⁸⁰

²⁸⁰ The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other.

and others for mourning,—who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.
Comp. 2 Cor. x. 3.

They pass their days on earth, but they are citizens of heaven.²⁸⁵

²⁸⁵ Comp. Phil. iii. 20.

They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.²⁸⁶

²⁸⁶ Comp. 2 Cor. vi. 9.

They are poor, yet make many rich;²⁸⁷

²⁸⁷ Comp. 2 Cor. vi. 10.

they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless;²⁸⁸

²⁸⁸ Comp. 2 Cor. iv. 12.

they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.
John xvii. 11, 14, 16.

The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it,²⁹⁰

²⁹⁰ Comp. 1 Pet. ii. 11.

though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves²⁹¹

²⁹¹ Literally, “keeps together.”

that very body; and Christians are confined in the world as in a prison, and yet they are the preservers²⁹²

²⁹² Literally, “keeps together.”

of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling²⁹³

²⁹³ Literally, “incorruption.”

in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number.²⁹⁴

²⁹⁴ Or, “though punished, increase in number daily.”

God has assigned them this illustrious position, which it were unlawful for them to forsake.

²⁹⁷ The word “sun,” though omitted in the mss., should manifestly be inserted.

has received the measure of his daily course to be observed²⁹⁸

²⁹⁸ Literally, “has received to observe.”

— whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject—the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein—fire, air, and the abyss—the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one²⁹⁹

²⁹⁹ Literally, “one of men.”

might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God³⁰⁰

³⁰⁰ “God” here refers to the person sent.

He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing?³⁰¹

³⁰¹ [Comp. Mal. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss.

… Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.
Comp. Matt. xix. 17.

and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment,³⁰⁵

³⁰⁵ Literally, “in a mystery.”

He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing³⁰⁶

³⁰⁶ Literally, “all things.”

all at once upon us, so that we should both share in His benefits, and see and be active³⁰⁷

³⁰⁷ The sense is here very obscure. We have followed the text of Otto, who fills up the lacuna in the ms. as above. Others have, “to see, and to handle Him.”

[in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation³⁰⁸

³⁰⁸ Literally, “economically.”

subsisting between them.
Otto refers for a like contrast between these two times to Rom. iii. 21–26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.]

endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,³¹⁰

³¹⁰ The reading and sense are doubtful.

so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward,³¹¹

³¹¹ Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.

punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how³¹²

³¹² Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning.

the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,³¹³

³¹³ In the ms. “saying” is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11.

He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!³¹⁴

³¹⁴ [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on Circumcision.]

Having therefore convinced us in the former time³¹⁵

³¹⁵ That is, before Christ appeared.

that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious³¹⁶

³¹⁶ Comp. Matt. vi. 25, etc. [Mathetes, in a single sentence, expounds a most practical text with comprehensive views.]

concerning clothing and food.
[Comp. 1 Tim. iii. 16.]

This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called³²³

³²³ Or, “esteemed.”

the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving³²⁴

³²⁴ Or, “given.”

to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us.
Literally, “knowledge without the truth of a command exercised to life.” See 1 Cor. viii. 1.

declares, “Knowledge puffeth up, but love edifieth.” For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not³³⁰

³³⁰ The ms. is here defective. Some read, “on account of the love of life.”

loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge³³¹

³³¹ Or, “true word,” or “reason.”

inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather³³²

³³² Or, “reap.”

in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted,³³³

³³³ The meaning seems to be, that if the tree of true knowledge and life be planted within you, you shall continue free from blemishes and sins.

but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover³³⁴

³³⁴ [This looks like a reference to the Apocalypse, Rev. v. 9., Rev. xix. 7., Rev. xx. 5.]

of the Lord advances, and the choirs³³⁵

³³⁵ Here Bishop Wordsworth would read κλῆροι, cites 1 Pet. v. 3, and refers to Suicer (Lexicon) in voce κλῆρος.]

are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,—by whom the Father is glorified: to whom be glory for ever. Amen.³³⁶

³³⁶ [Note the Clement-like doxology.]

The authenticity of the following Epistle can on no fair grounds be questioned. It is abundantly established by external testimony, and is also supported by the internal evidence. Irenæus says (Adv. Hær., iii. 3): “There is extant an Epistle of Polycarp written to the Philippians, most satisfactory, from which those that have a mind to do so may learn the character of his Or, “Polycarp, and those who with him are presbyters.”

with him, to the Church of God sojourning at Philippi: Mercy to you, and peace from God Almighty, and from the Lord Jesus Christ, our Saviour, be multiplied. Phil. i. 5.

long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] “whom God raised from the dead, having loosed the bands of the grave.”³⁴¹

³⁴¹ Acts ii. 24. Literally, “having loosed the pains of Hades.”

“In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;”³⁴²

³⁴² 1 Pet. i. 8.

into which joy many desire to enter, knowing that “by grace ye are saved, not of works,”³⁴³

³⁴³ Eph. ii. 8, 9.

but by the will of God through Jesus Christ.
Comp. 1 Pet. i. 13; Eph. vi. 14.

“serve the Lord in fear”³⁴⁵

³⁴⁵ Ps. ii. 11.

and truth, as those who have forsaken the vain, empty talk and error of the multitude, and “believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,”³⁴⁶

³⁴⁶ 1 Pet. i. 21.

and a throne at His right hand. To Him all things³⁴⁷

³⁴⁷ Comp. 1 Pet. iii. 22; Phil. ii. 10.

in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead.³⁴⁸

³⁴⁸ Comp. Acts xvii. 31.

His blood will God require of those who do not believe in Him.³⁴⁹

³⁴⁹ Or, “who do not obey him.”

But He who raised Him up from the dead will raise³⁵⁰

³⁵⁰ Comp 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11.

up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; “not rendering evil for evil, or railing for railing,”³⁵¹

³⁵¹ 1 Pet. iii. 9.

or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged;³⁵²

³⁵² Matt. vii. 1.

forgive, and it shall be forgiven unto you;³⁵³

³⁵³ Matt. vi. 12; 14; Luke vi. 37.

be merciful, that ye may obtain mercy;³⁵⁴

³⁵⁴ Luke vi. 36.

with what measure ye mete, it shall be measured to you again;”³⁵⁵

³⁵⁵ Matt. vii. 2; Luke vi. 38.

and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.”³⁵⁶

³⁵⁶ Matt. v. 3; 10; Luke vi. 20.

Comp. Gal. iv. 26.

For if any one be inwardly 1 Tim. vi. 10.

Knowing, therefore, that “as we brought nothing into the world, so we can carry nothing out,”³⁶¹

³⁶¹ 1 Tim. vi. 7.

let us arm ourselves with the armour of righteousness;³⁶²

³⁶² Comp. Eph. vi. 11.

and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually³⁶³

³⁶³ Comp. 1 Thess. v. 17.

for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar³⁶⁴

³⁶⁴ Some here read, “altars.”

of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.
Gal. vi. 7.

we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ,³⁶⁶

³⁶⁶ Some read, “God in Christ.”

and not of men. They must not be slanderers, double-tongued,³⁶⁷

³⁶⁷ Comp. 1 Tim. iii. 8.

or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant³⁶⁸

³⁶⁸ Comp. Matt. xx. 28.

of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live³⁶⁹

³⁶⁹ Πολιτευσώμεθα, referring to the whole conduct; comp. Phil. i. 27.

worthily of Him, “we shall also reign together with Him,”³⁷⁰

³⁷⁰ 2 Tim. ii. 12.

provided only we believe. In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from³⁷¹

³⁷¹ Some read, ἀνακύπτεσθαι, “to emerge from.” [So Chevallier, but not Wake nor Jacobson. See the note of latter, ad loc.]

the lusts that are in the world, since “every lust warreth against the spirit;”³⁷²

³⁷² 1 Pet. ii. 11.

and “neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,”³⁷³

³⁷³ 1 Cor. vi. 9, 10.

nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience. Rom. xii. 17; 2 Cor. viii. 31.

abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive;³⁷⁵

³⁷⁵ Matt. vi. 12–14.

for we are before the eyes of our Lord and God, and “we must all appear at the judgment-seat of Christ, and must every one give an account of himself.”³⁷⁶

³⁷⁶ Rom. xiv. 10–12; 2 Cor. v. 10.

Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.
1 John iv. 3.

and whosoever does not confess the testimony of the cross,³⁷⁸

³⁷⁸ Literally, “the martyrdom of the cross,” which some render, “His suffering on the cross.”

is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan.³⁷⁹

³⁷⁹ [The original, perhaps, of Eusebius (Hist. iv. cap. 14). It became a common-place expression in the Church.]

Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from³⁸⁰

³⁸⁰ Comp. Jude 3.

the beginning; “watching unto prayer,”³⁸¹

³⁸¹ 1 Pet. iv. 7.

and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,”³⁸²

³⁸² Matt. vi. 13; Matt. xxvi. 41.

as the Lord has said: “The spirit truly is willing, but the flesh is weak.”³⁸³

³⁸³ Matt. xxvi. 41; Mark xiv. 38.

1 Pet. ii. 24.

“who did no sin, neither was guile found in His mouth,”³⁸⁵

³⁸⁵ 1 Pet. ii. 22.

but endured all things for us, that we might live in Him.³⁸⁶

³⁸⁶ Comp. 1 John iv. 9.

Let us then be imitators of His patience; and if we suffer³⁸⁷

³⁸⁷ Comp. Acts v. 41; 1 Pet. iv. 16.

for His name’s sake, let us glorify Him.³⁸⁸

³⁸⁸ Some read, “we glorify Him.”

For He has set us this example³⁸⁹

³⁸⁹ Comp. 1 Pet. ii. 21.

in Himself, and we have believed that such is the case. Comp. Phil. ii. 16; Gal. ii. 2.

in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead. Comp. 1 Pet. ii. 17.

and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because “alms delivers from death.”³⁹³

³⁹³ Tobit iv. 10, Tobit xii. 9.

Be all of you subject one to another³⁹⁴

³⁹⁴ Comp. 1 Pet. v. 5.

“having your conduct blameless among the Gentiles,”³⁹⁵

³⁹⁵ 1 Pet. ii. 12.

that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed!³⁹⁶

³⁹⁶ Isa. lii. 5.

Teach, therefore, sobriety to all, and manifest it also in your own conduct.
1 Thess. v. 22.

For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness,³⁹⁹

³⁹⁹ Some think that incontinence on the part of the Valens and his wife is referred to. [For many reasons I am glad the translators have preferred the reading πλεονεξίας. The next word, chaste, sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson’s comment.]

he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? “Do we not know that the saints shall judge the world?”⁴⁰⁰

⁴⁰⁰ 1 Cor. vi. 2.

as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended⁴⁰¹

⁴⁰¹ Some read, “named;” comp. Phil. i. 5.

in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and “do not count such as enemies,”⁴⁰²

⁴⁰² 2 Thess. iii. 15.

but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.⁴⁰³

⁴⁰³ Comp. 1 Cor. xii. 26.

Ps. iv. 5.

and, “Let not the sun go down upon your wrath.”⁴⁰⁶

⁴⁰⁶ Eph. iv. 26.

Happy is he who remembers⁴⁰⁷

⁴⁰⁷ Some read, “believes.”

this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who “raised Him from the dead.”⁴⁰⁸

⁴⁰⁸ Gal. i. 1.

Pray for all the saints. Pray also for kings,⁴⁰⁹

⁴⁰⁹ Comp. 1 Tim. ii. 2.

and potentates, and princes, and for those that persecute and hate you,⁴¹⁰

⁴¹⁰ Matt. v. 44.

and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him. The account now returns to the illustration of the statement made in the first sentence.

who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?—who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things “which ear hath not heard, nor eye seen, neither have entered into the heart of man,”⁴²⁴

⁴²⁴ 1 Cor. ii. 9.

but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ]. Comp. Matt. x. 23.

Comp. Matt. xxvi. 55.

And being come about evening [to the place where he was], they found him lying down in the upper room of⁴³³

⁴³³ Or, “in.”

a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God⁴³⁴

⁴³⁴ Some read “the Lord”

be done.”⁴³⁵

⁴³⁵ Comp. Matt. vi. 10; Acts xxi. 14.

So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said. “Was so much effort⁴³⁶

⁴³⁶ Or, “diligence.”

made to capture such a venerable man?”⁴³⁷

⁴³⁷ Jacobson reads, “and [marvelling] that they had used so great diligence to capture,” etc.

Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease⁴³⁸

⁴³⁸ Or, “be silent.”

for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man. Or, “sprained his ankle.”

[by the fall]. But without being disturbed,⁴⁴⁴

⁴⁴⁴ Or, “not turning back.”

and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard. Comp. Rom. xiii. 1–7; Tit. iii. 1.

But as for these, I do not deem them worthy of receiving any account from me.”⁴⁴⁸

⁴⁴⁸ Or, “of my making any defence to them.”

That is, to leave this world for a better.

But again the proconsul said to him, “I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent.” But Polycarp said, “Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.” Comp. Matt. xx. 22, Matt. xxvi. 39; Mark x. 38.

of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat⁴⁵⁷

⁴⁵⁷ Literally, “in a fat,” etc., [or, “in a rich”].

and acceptable sacrifice, according as Thou, the ever-truthful⁴⁵⁸

⁴⁵⁸ Literally, “the not false and true God.”

God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”⁴⁵⁹

⁴⁵⁹ Eusebius (Hist. Eccl., iv. 15) has preserved a great portion of this Martyrium, but in a text considerably differing from that we have followed. Here, instead of “and,” he has “in the Holy Ghost.”

Literally, “breathing.”

there. This clause is omitted by Eusebius: it was probably interpolated by some transcriber, who had in his mind 1 Pet. iii. 18.

), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary⁴⁶⁶

⁴⁶⁶ Literally, “unsurpassable.”

affection towards their own King and Master, of whom may we also be made companions⁴⁶⁷

⁴⁶⁷ Literally, “fellow-partakers.”

and fellow-disciples! Called before (chap. xii.) Asiarch.

Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to generation. Amen. [a.d. 30–107.] The seductive myth which represents this Father as the little child whom the Lord placed in the midst of his apostles (St. Matt. xviii. 2) indicates at least the period when he may be supposed to have been born. That he and Polycarp were fellow-disciples under St. John, is a tradition by no means inconsistent with anything in the Epistles of either. His subsequent history is sufficiently indicated in the Epistles which follow.

Does not this seem a pointed allusion to Rev. ii. 10?

Stand like a beaten anvil.⁴⁸²

⁴⁸² Στῆθι ὡς ἄκμων τυπτόμενος.

It is the part of a good athlete to be bruised and to prevail. Ignatius so delighted in his name Theophorus (sufficiently expounded in his own words to Trajan or his official representative), that it is worth noting how deeply the early Christians felt and believed in (2 Cor. vi. 16) the indwelling Spirit.

Literally, “imitators;” comp. Eph. v. 1.

of God, and stirring up⁴⁹¹

⁴⁹¹ Comp. in the Greek, 2 Tim. i. 6.

yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him “who gave Himself for us, an offering and sacrifice to God,”⁴⁹²

⁴⁹² Eph. v. 2.

[ye hastened to see me⁴⁹³

⁴⁹³ This is wanting in the Greek.

]. I received, therefore,⁴⁹⁴

⁴⁹⁴ Literally, “since therefore,” without any apodosis.

your whole multitude in the name of God, through Onesimus, a man of inexpressible love,⁴⁹⁵

⁴⁹⁵ Or, “unspeakably beloved.”

and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop.

Literally, “imitators;” comp. Eph. v. 1.

of the love of God towards man, and stirring up⁴⁹⁷

⁴⁹⁷ Comp. in the Greek, 2 Tim. i. 6.

yourselves by the blood of Christ, you have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the sake of Christ, our common hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him “who gave Himself for us, an offering and a sacrifice to God,”⁴⁹⁸

⁴⁹⁸ Eph. v. 2.

[ye hastened to see me⁴⁹⁹

⁴⁹⁹ This is wanting in the Greek.

]. I have therefore received your whole multitude in the name of God, through Onesimus, a man of inexpressible love,⁵⁰⁰

⁵⁰⁰ Or, “unspeakably beloved.”

and who is your bishop, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. Blessed be God, who has granted unto you, who are yourselves so excellent, to obtain such an excellent bishop.
Comp. 1 Cor. xvi. 18, etc.

me, as the Father of our Lord Jesus Christ shall also refresh⁵⁰⁴

⁵⁰⁴ Comp. 1 Cor. xvi. 18, etc.

him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom, I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience “ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing,”⁵⁰⁵

⁵⁰⁵ 1 Cor. i. 10.

and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.

Comp. 1 Cor. xvi. 18, etc.

me, and “hath not been ashamed of my chain,”⁵⁰⁸

⁵⁰⁸ Comp. 2 Tim. i. 16.

as the Father of our Lord Jesus Christ will also refresh⁵⁰⁹

⁵⁰⁹ Comp. 1 Cor. xvi. 18, etc.

him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience “ye may be perfectly joined together in the same mind and in the same judgment, and may all speak the same thing concerning the same thing,”⁵¹⁰

⁵¹⁰ 1 Cor. i. 10.

and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.
Comp. Philem. 8; 9.

upon me first to exhort you that ye would all run together in accordance with the will of God. For even Jesus Christ, our inseparable life, is the [manifested] will of the Father; as also bishops, settled everywhere to the utmost bounds [of the earth], are so by the will of Jesus Christ.

Comp. Philem. 8; 9.

upon me first to exhort you that ye would run together in accordance with the will of God. For even Jesus Christ does all things according to the will of the Father, as He Himself declares in a certain place, “I do always those things that please Him.”⁵¹³

⁵¹³ John viii. 29.

Wherefore it behoves us also to live according to the will of God in Christ, and to imitate Him as Paul did. For, says he, “Be ye followers of me, even as I also am of Christ.”⁵¹⁴

⁵¹⁴ 1 Cor. xi. 1.

John xvii. 11, 12.

It is therefore profitable that you, being joined together with God in an unblameable unity, should be the followers of the example of Christ, of whom also ye are members.
Matt. xviii. 19.

such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even⁵¹⁹

⁵¹⁹ Or, “already.”

by this manifested his pride, and condemned himself. For it is written, “God resisteth the proud.”⁵²⁰

⁵²⁰ Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5.

Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.

Matt. xviii. 19.

such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices⁵²³

⁵²³ Literally, “in the assembly of sacrifices.”

are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing,⁵²⁴

⁵²⁴ Matt. vii. 15.

while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And “he that obeyeth not⁵²⁵

⁵²⁵ Or, “believeth not” (John iii. 36).

the Son shall not see life, but the wrath of God abideth on him.” For he that yields not obedience to his superiors is self-confident, quarrelsome, and proud. But “God,” says [the Scripture] “resisteth the proud, but giveth grace to the humble;”⁵²⁶

⁵²⁶ Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5.

and, “The proud have greatly transgressed.” The Lord also says to the priests, “He that heareth you, heareth Me; and he that heareth Me, heareth the Father that sent Me. He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me.”
Comp. Matt. xxiv. 25.

as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would upon the Comp. Matt. xxiv. 25.

as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord. For “it behoves the man who looks carefully about him, and is active in his business, to stand before kings, and not to stand before slothful men.”⁵³¹

⁵³¹ Prov. xxii. 29, after LXX.

And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect has any dwelling-place among you. Nor indeed do ye hearken to any one rather than to Jesus Christ, the true Shepherd and Teacher. And ye are, as Paul wrote to you, “one body and one spirit, because ye have also been called in one hope of the faith.⁵³²

⁵³² Eph. iv. 4.

Since also “there is one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all.”⁵³³

⁵³³ Eph. iv. 5, 6.

Such, then, are ye, having been taught by such instructors, Paul the Christ-bearer, and Timothy the most faithful.
Prov. x. 25, Prov. xi. 3.

For “they are dumb dogs, that cannot bark,”⁵³⁶

⁵³⁶ Isa. lvi. 10

raving mad, and biting secretly, against whom ye must be on your guard, since they labour under an incurable disease. But our Physician is the only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began,⁵³⁷

⁵³⁷ Or, “before the ages.”

but who afterwards became also man, of Mary the virgin. For “the Word was made flesh.”⁵³⁸

⁵³⁸ John i. 14.

Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.
It is difficult to translate περίψημα in this and similar passages; comp. 1 Cor. iv. 13.

you, who are of the⁵⁴⁰

⁵⁴⁰ Literally, “and the.”

most holy Church of the Ephesians, which is so famous and celebrated throughout the world. They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, “who is the Saviour of all men, specially of them that believe.”⁵⁴¹

⁵⁴¹ 1 Tim. iv. 10.

Comp. 1 Pet. ii. 5.

of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross,⁵⁴³

⁵⁴³ Comp. John xii. 32.

making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God. Ye, therefore, as well as all your fellow-travellers, are God-bearers, temple-bearers, Christ-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, in whom also I exult that I have been thought worthy, by means of this Epistle, to converse and rejoice with you, because with respect to your Christian life⁵⁴⁴

⁵⁴⁴ Literally, “according to the other life.”

ye love nothing but God only.

John xiv. 24.

And says He of the Holy Spirit, “He shall not speak of Himself, but whatsoever things He shall hear from Me.”⁵⁴⁶

⁵⁴⁶ John xvi. 13.

And He says of Himself to the Father, “I have,” says He, “glorified Thee upon the earth; I have finished the work which, Thou gavest Me; I have manifested Thy name to men.”⁵⁴⁷

⁵⁴⁷ John xvii. 4; 6.

And of the Holy Ghost, “He shall glorify Me, for He receives of Mine.”⁵⁴⁸

⁵⁴⁸ John xvi. 14.

But the spirit of deceit preaches himself, and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance. He is lying, fraudulent, soothing, flattering, treacherous, rhapsodical, trifling, inharmonious, verbose, sordid, and timorous. From his power Jesus Christ will deliver you, who has founded you upon the rock, as being chosen stones, well fitted for the divine edifice of the Father, and who are raised up on high by Christ, who was crucified for you, making use of the Holy Spirit as a rope, and being borne up by faith, while exalted by love from earth to heaven, walking in company with those that are undefiled. For, says [the Scripture], “Blessed are the undefiled in the way, who walk in the law of the Lord.”⁵⁴⁹

⁵⁴⁹ Ps. cxix. 1.

Now the way is unerring, namely, Jesus Christ. For, says He, “I am the way and the life.”⁵⁵⁰

⁵⁵⁰ John xiv. 6.

And this way leads to the Father. For “no man,” says He, “cometh to the Father but by Me.”⁵⁵¹

⁵⁵¹ John xiv. 6.

Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being “a royal priesthood, a holy nation, a peculiar people,”⁵⁵²

⁵⁵² 1 Pet. ii. 9.

on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with “the saints which are at Ephesus, the faithful in Christ Jesus.”⁵⁵³

⁵⁵³ Eph. i. 1.

I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God.
Comp. Col. i. 23.

in the faith; and for their cruelty, manifest your gentleness. While we take care not to imitate their conduct, let us be found their brethren in all true kindness; and let us seek to be followers of the Lord (who ever more unjustly treated, more destitute, more condemned?), that so no plant of the devil may be found in you, but ye may remain in all holiness and sobriety in Jesus Christ, both with respect to the flesh and spirit.

Jer. viii. 4.

Permit them, then, to be instructed by you. Be ye therefore the ministers of God, and the mouth of Christ. For thus saith the Lord, “If ye take forth the precious from the vile, ye shall be as my mouth.”⁵⁵⁸

⁵⁵⁸ Jer. xv. 19.

Be ye humble in response to their wrath; oppose to their blasphemies your earnest prayers; while they go astray, stand ye stedfast in the faith. Conquer ye their harsh temper by gentleness, their passion by meekness. For “blessed are the meek;”⁵⁵⁹

⁵⁵⁹ Matt. v. 4.

and Moses was meek above all men;⁵⁶⁰

⁵⁶⁰ Num. xii. 3.

and David was exceeding meek.⁵⁶¹

⁵⁶¹ Ps. cxxxi. 2.

Wherefore Paul exhorts as follows: “The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves.”⁵⁶²

⁵⁶² 2 Tim. ii. 24, 25.

Do not seek to avenge yourselves on those that injure you, for says [the Scripture], “If I have returned evil to those who returned evil to me.”⁵⁶³

⁵⁶³ Ps. vii. 4.

Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, “who, when He was reviled, reviled not again;”⁵⁶⁴

⁵⁶⁴ 1 Pet. ii. 23.

when He was crucified, He answered not; “when He suffered, He threatened not;”⁵⁶⁵

⁵⁶⁵ 1 Pet. ii. 23.

but prayed for His enemies, “Father, forgive them; they know not what they do.”⁵⁶⁶

⁵⁶⁶ Luke xxiii. 34.

If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. “Watch ye, and be ye sober,”⁵⁶⁷

⁵⁶⁷ 1 Pet. iv. 7.

in Christ Jesus.
Rom. ii. 4.

For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live. Do not at any time desire so much as even to breathe apart from Him. For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life.⁵⁷⁰

⁵⁷⁰ Phil. iii. 10.

May I attain to this, so that I may be found in the lot of the Christians of Ephesus, who have always had intercourse with the apostles by the power of Jesus Christ, with Paul, and John, and Timothy the most faithful. Matt. xxiii. 35.

to the blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was “a chosen vessel;”⁵⁷⁵

⁵⁷⁵ Acts ix. 15.

at whose feet may I be found, and at the feet of the rest of the saints, when I shall attain to Jesus Christ, who is always mindful of you in His prayers. Eph. vi. 12.

1 Tim. i. 14.

which are the beginning and the end of life. For the beginning is faith, and the end is love.⁵⁸¹

⁵⁸¹ 1 Tim. i. 5.

Now these two, being inseparably connected together,⁵⁸²

⁵⁸² Literally, “being in unity.”

are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth;⁵⁸³

⁵⁸³ Comp. 1 John iii. 7.

nor does he that possesses love hate any one. The tree is made manifest by its fruit;⁵⁸⁴

⁵⁸⁴ Matt. xii. 33.

so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand for mere profession,⁵⁸⁵

⁵⁸⁵ Literally, “there is not now the work of profession.”

but that a man be found continuing in the power of faith to the end.

1 Tim. i. 14.

which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, “Thou shalt love the Lord thy God,”⁵⁸⁷

⁵⁸⁷ Luke x. 27.

said also, “and thy neighbour as thyself.”⁵⁸⁸

⁵⁸⁸ Luke x. 27.

Those that profess themselves to be Christ’s are known not only by what they say, but by what they practise. “For the tree is known by its fruit.”⁵⁸⁹

⁵⁸⁹ Matt. xii. 33.

1 Cor. vi. 19.

and He may be in us as our God, which indeed He is, and will manifest Himself before our faces. Wherefore we justly love Him.

1 Cor. iv. 20.

Men “believe with the heart, and confess with the mouth,” the one “unto righteousness,” the other “unto salvation.”⁵⁹²

⁵⁹² Rom. x. 10.

It is good to teach, if he who speaks also acts. For he who shall both “do and teach, the same shall be great in the kingdom.”⁵⁹³

⁵⁹³ Matt. v. 19.

Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, “whose praise is in the Gospel through all the Churches.”⁵⁹⁴

⁵⁹⁴ 2 Cor. viii. 18.

There is nothing which is hid from the Lord, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,⁵⁹⁵

⁵⁹⁵ 1 Cor. vi. 19.

and He may be in us as God. Let Christ speak in us, even as He did in Paul. Let the Holy Spirit teach us to speak the things of Christ in like manner as He did.
Comp. Jas. i. 16.

Those that corrupt families shall not inherit the kingdom of God.⁵⁹⁷

⁵⁹⁷ 1 Cor. vi. 9, 10.

If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.

Comp. Jas. i. 16.

Those that corrupt families shall not inherit the kingdom of God.⁵⁹⁹

⁵⁹⁹ 1 Cor. vi. 9, 10.

And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, “being waxen fat,”⁶⁰⁰

⁶⁰⁰ Deut. xxxii. 15.

and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”⁶⁰¹

⁶⁰¹ 2 Cor. vi. 14–16.

And in like manner say I, what communion hath truth with falsehood? or righteousness with unrighteousness? or true doctrine with that which is false? Comp. John xii. 7.

that He might breathe immortality into His Church. Be not ye anointed with the bad odour of the doctrine of the prince of this world; let him not lead you away captive from the life which is set before you. And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ? Why do we foolishly perish, not recognising the gift which the Lord has of a truth sent to us?

Comp. John xii. 7.

that His Church might breathe forth immortality. For saith [the Scripture], “Thy name is as ointment poured forth; therefore have the virgins loved Thee; they have drawn Thee; at the odour of Thine ointments we will run after Thee.”⁶⁰⁴

⁶⁰⁴ Cant. i. 3, 4.

Let no one be anointed with the bad odour of the doctrine of [the prince of] this world; let not the holy Church of God be led captive by his subtlety, as was the first woman.⁶⁰⁵

⁶⁰⁵ Literally, “before the ages.”

Why do we not, as gifted with reason, act wisely? When we had received from Christ, and had grafted in us the faculty of judging concerning God, why do we fall headlong into ignorance? and why, through a careless neglect of acknowledging the gift which we have received, do we foolishly perish?
Again, περίψημα, translated “offscouring,” 1 Cor. iv. 13.

for the sake of the cross, which is a stumbling-block⁶⁰⁷

⁶⁰⁷ Comp. 1 Cor. i. 18.

to those that do not believe, but to us salvation and life eternal. “Where is the wise man? where the disputer?”⁶⁰⁸

⁶⁰⁸ 1 Cor. i. 20.

Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment⁶⁰⁹

⁶⁰⁹ Or, “economy,” or “dispensation.” Comp. Col. i. 25; 1 Tim. i. 4.

of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.

1 Cor. i. 20.

Where is the boasting of those who are called mighty? For the Son of God, who was begotten before time began,⁶¹¹

⁶¹¹ Literally, “before the ages.”

and established all things according to the will of the Father, He was conceived in the womb of Mary, according to the appointment of God, of the seed of David, and by the Holy Ghost. For says [the Scripture], “Behold, a virgin shall be with child, and shall bring forth a son, and He shall be called Immanuel.”⁶¹²

⁶¹² Isa. vii. 14; Matt. i. 23.

He was born and was baptized by John, that He might ratify the institution committed to that prophet.
Col. i. 15.

but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ. 1 Tim. iv. 10.

by whose blood ye were redeemed; by whom ye have known God, or rather have been known by Him;⁶³⁶

⁶³⁶ Comp. Gal. iv. 9.

in whom enduring, ye shall escape all the assaults of this world: for “He is faithful, who will not suffer you to be tempted above that which ye are able.”⁶³⁷

⁶³⁷ 1 Cor. x. 13.

Literally, “to flesh.”

but to God, who knows all secrets.

Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as “not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men.”⁶⁴⁷

⁶⁴⁷ Job xxxii. 8, 9.

For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man’s wife.⁶⁴⁸

⁶⁴⁸ Susanna (Apoc.).

Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God.⁶⁴⁹

⁶⁴⁹ 1 Sam. iii. 1.

In like manner, Jeremiah also received this message from God, “Say not, I am a child.”⁶⁵⁰

⁶⁵⁰ Jer. i. 7.

Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children.⁶⁵¹

⁶⁵¹ 1 Kings iii. 16.

The latter, coming to the throne when eight years old⁶⁵²

⁶⁵² 2 Kings xxii.; xxiii..

cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days.⁶⁵³

⁶⁵³ Susanna 52 (Apoc.).

Timothy the Christ-bearer was young, but hear what his teacher writes to him: “Let no man despise thy youth, but be thou an example of the believers in word and in conduct.”⁶⁵⁴

⁶⁵⁴ 1 Tim. iv. 12.

It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, “They have not mocked thee, but Me.”⁶⁵⁵

⁶⁵⁵ 1 Sam. viii. 7.

And Moses declares, “For their murmuring is not against us, but against the Lord God.”⁶⁵⁶

⁶⁵⁶ Ex. xvi. 8.

No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,⁶⁵⁷

⁶⁵⁷ Num. xvi. 1.

and were cast down alive into Hades. Korah also,⁶⁵⁸

⁶⁵⁸ Num. xvi. 31.

and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again,⁶⁵⁹

⁶⁵⁹ 2 Sam. xviii. 14.

who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan⁶⁶⁰

⁶⁶⁰ Sheba is referred to under this name: see 2 Sam. xx. 22.

beheaded for the same reason. Uzziah,⁶⁶¹

⁶⁶¹ 2 Chron. xxvi. 20.

when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured,⁶⁶²

⁶⁶² 1 Sam. xiii. 11.

because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors. Luke vi. 46.

For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites.
Or, “after the likeness of His passion.”

His life is not in us.

Seeing, then, all things have an end, and there is set before us life upon our observance [of God’s precepts], but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place, let us flee from death, and make choice of life. For I remark, that two different characters are found among men—the one true coin, the other spurious. The truly devout man is the right kind of coin, stamped by God Himself. The ungodly man, again, is false coin, unlawful, spurious, counterfeit, wrought not by God, but by the devil. I do not mean to say that there are two different human natures, but that there is one humanity, sometimes belonging to God, and sometimes to the devil. If any one is truly religious, he is a man of God; but if he is irreligious, he is a man of the devil, made such, not by nature, but by his own choice. The unbelieving bear the image of the prince of wickedness. The believing possess the image of their Prince, God the Father, and Jesus Christ, through whom, if we are not in readiness to die for the truth into His passion,⁶⁶⁶

⁶⁶⁶ Or, “after the likeness of His passion.”

His life is not in us.
Literally, “before the ages.”

and in the end was revealed. Do ye all then, imitating the same divine conduct,⁶⁶⁹

⁶⁶⁹ Literally, “receiving the like manners of God.”

pay respect to one another, and let no one look upon his neighbour after the flesh, but do ye continually love each other in Jesus Christ. Let nothing exist among you that may divide you; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality.⁶⁷⁰

⁶⁷⁰ The meaning is here doubtful.

Dan. ii. 44, Dan. vii. 14; 27.

says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ. John v. 30.

so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval.⁶⁷⁵

⁶⁷⁵ Or, “contrary to his judgment.”

For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.
1 Tim. i. 4.

and things in which the Jews make their boast. “Old things are passed away: behold, all things have become new.”⁶⁷⁸

⁶⁷⁸ 2 Cor. v. 17.

For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.⁶⁷⁹

⁶⁷⁹ Some read ὑποστήσαντι, “that gave Him His hypostasis, or substance.”

Comp. Matt. xxvii. 52.

John v. 46.

and again, “Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am;”⁶⁸⁶

⁶⁸⁶ John viii. 56; 58.

how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, “He will come and save us.”⁶⁸⁷

⁶⁸⁷ Isa. xxxv. 4.

Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for “he that does not work, let him not eat.”⁶⁸⁸

⁶⁸⁸ 2 Thess. iii. 10.

For say the [holy] oracles, “In the sweat of thy face shalt thou eat thy bread.”⁶⁸⁹

⁶⁸⁹ Gen. iii. 19.

But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.⁶⁹⁰

⁶⁹⁰ Reference is here made to well-known Jewish opinions and practices with respect to the Sabbath. The Talmud fixes 2000 cubits as the space lawful to be traversed. Philo (De Therap.) refers to the dancing, etc.

And after the observance of the Sabbath, let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,”⁶⁹¹

⁶⁹¹ Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.]

on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”⁶⁹²

⁶⁹² Phil. iii. 18, 19.

who are “lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof.”⁶⁹³

⁶⁹³ 2 Tim. iii. 4.

These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men’s possessions, swallowing up wealth⁶⁹⁴

⁶⁹⁴ Literally, “whirlpools of wealth.”

insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ!
Ps. cxxx. 3.

Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: “The people shall be called by a new name, which the Lord shall name them, and shall be a holy people.”⁶⁹⁹

⁶⁹⁹ Isa. lxii. 2; 12.

This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”⁷⁰⁰

⁷⁰⁰ Acts xi. 26.

when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven,⁷⁰¹

⁷⁰¹ 1 Cor. v. 7.

and be ye changed into the new leaven of grace. Abide in Christ, that the stranger⁷⁰²

⁷⁰² Or, “enemy.”

may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God;⁷⁰³

⁷⁰³ Matt. iii. 9; Isa. xli. 8; Jas. ii. 23. Some read, “children of God, friends of Abraham.”

and in his seed all those have been blessed⁷⁰⁴

⁷⁰⁴ Gen. xxviii. 14.

who were ordained to eternal life⁷⁰⁵

⁷⁰⁵ Acts xiii. 48.

in Christ.
1 Tim. i. 1.

from which may no one of you ever be turned aside.

2 Tim. iv. 1; Rom. ii. 6.

He who knows these things with a full assurance, and believes them, is happy; even as ye are now the lovers of God and of Christ, in the full assurance of our hope, from which may no one of us⁷¹⁰

⁷¹⁰ Some read, “of you.”

ever be turned aside!
Prov. xviii. 17. (LXX).

Prov. xviii. 17. (LXX).

and again, “Declare thou first thine iniquities, that thou mayest be justified;”⁷¹⁵

⁷¹⁵ Isa. xliii. 26.

and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;”⁷¹⁶

⁷¹⁶ Luke xvii. 10.

“for that which is highly esteemed among men is abomination in the sight of God.”⁷¹⁷

⁷¹⁷ Luke xvi. 15.

For says [the Scripture], “God be merciful to me a sinner.”⁷¹⁸

⁷¹⁸ Luke xviii. 13.

Therefore those great ones, Abraham and Job,⁷¹⁹

⁷¹⁹ Some read, “Jacob.”

styled themselves “dust and ashes⁷²⁰

⁷²⁰ Gen. xviii. 27; Job xxx. 19.

before God. And David says, “Who am I before Thee, O Lord, that Thou hast glorified me hitherto?”⁷²¹

⁷²¹ 1 Chron. xvii. 16.

And Moses, who was “the meekest of all men,”⁷²²

⁷²² Num. xii. 3.

saith to God, “I am of a feeble voice, and of a slow tongue.”⁷²³

⁷²³ Ex. iv. 10.

Be ye therefore also of a humble spirit, that ye may be exalted; for “he that abaseth himself shall be exalted, and he that exalteth himself shall be abased.”⁷²⁴

⁷²⁴ Luke xiv. 11.

Literally, “of being fed as by a shepherd.”

in Christ. Heb. xiii. 17.

Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, ye may by baptism be made partakers of His resurrection. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to the apostles of Jesus Christ, who is our hope, in whom, if we live, we shall be found in Him. It behoves you also, in every way, to please the deacons, who are [ministers] of the mysteries of Christ Jesus; for they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such.
1 Cor. i. 31.

And even though I were established⁷⁴⁸

⁷⁴⁸ Or, “confirmed.”

in things pertaining to God, yet then would it befit me to be the more fearful, and not give heed to those that vainly puff me up. For those that commend me scourge me. [I do indeed desire to suffer⁷⁴⁹

⁷⁴⁹ Omitted in the ms.

], but I know not if I be worthy to do so. For the envy of the wicked one is not visible to many, but it wars against me. I therefore have need of meekness, by which the devil, the prince of this world, is brought to nought.
1 Cor. i. 10.

For there are some vain talkers⁷⁶⁰

⁷⁶⁰ Tit. i. 10.

and deceivers, not Christians, but Christ-betrayers,⁷⁶¹

⁷⁶¹ Literally, “Christ-sellers.”

bearing about the name of Christ in deceit, and “corrupting the word”⁷⁶²

⁷⁶² 2 Cor. ii. 17.

of the Gospel; while they intermix the poison of their deceit with their persuasive talk,⁷⁶³

⁷⁶³ Literally, “sweet address.”

as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, “Let no man be called good who mixes good with evil.”⁷⁶⁴

⁷⁶⁴ Apost. Constitutions, vi. 13.

For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak⁷⁶⁵

⁷⁶⁵ Supplied from the old Latin version.

of the law, not that they may establish the law, but that they may proclaim things contrary to it. For they alienate Christ from the Father, and the law from Christ. They also calumniate His being born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resurrection. They introduce God as a Being unknown; they suppose Christ to be unbegotten; and as to the Spirit, they do not admit that He exists. Some of them say that the Son is a mere man, and that the Father, Son, and Holy Spirit are but the same person, and that the creation is the work of God, not by Christ, but by some other strange power.
Hos. v. 1.

For “he that does not heal himself in his own works, is the brother of him that destroys himself.”⁷⁷⁰

⁷⁷⁰ Prov. xviii. 9 (LXX).

If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for “He is nigh unto those that fear Him.”⁷⁷¹

⁷⁷¹ Ps. lxxxv. 9.

And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”⁷⁷²

⁷⁷² Isa. lxvi. 2.

And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ of God?⁷⁷³

⁷⁷³ Some render, “being a resemblance according to the power of Christ.”

And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers,⁷⁷⁴

⁷⁷⁴ Some read, “imitators of Christ, ministering to the bishop, as Christ to the Father.”

fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments.
Isa. lii. 5.

Rom. viii. 32.

But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection⁷⁷⁹

⁷⁷⁹ Literally, “making you drink beforehand what will preserve you.”

against the deadly disease of unruly men, by which do ye flee from the disease⁷⁸⁰

⁷⁸⁰ Or, “from which disease.”

[referred to] by the good-will of Christ our Lord. Do ye therefore, clothing⁷⁸¹

⁷⁸¹ Literally, “taking up.”

yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith⁷⁸²

⁷⁸² Comp. Eph. ii. 4.

He loved us when He gave Himself a ransom⁷⁸³

⁷⁸³ Comp. 1 Tim. ii. 6.

for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, “Forgive, and it shall be forgiven unto you.”⁷⁸⁴

⁷⁸⁴ Matt. vi. 14.

Give no occasion to the Gentiles, lest “by means of a few foolish men the word and doctrine [of Christ] be blasphemed.”⁷⁸⁵

⁷⁸⁵ 1 Tim. vi. 1; Tit. ii. 5.

For says the prophet, as in the person of God, “Woe to him by whom my name is blasphemed among the Gentiles.”⁷⁸⁶

⁷⁸⁶ Isa. lii. 5.

John i. 14.

and lived upon earth without sin. For says He, “Which of you convicteth me of sin?”⁷⁹⁰

⁷⁹⁰ John viii. 46.

He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, “Many bodies of the saints that slept arose,”⁷⁹¹

⁷⁹¹ Matt. xxvii. 52.

their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means⁷⁹²

⁷⁹² Literally, “hedge,” or “fence.”

of separation which had existed from the beginning of the world, and cast down its partition-wall. He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and “sat down at His right hand, expecting till His enemies are placed under His feet.”⁷⁹³

⁷⁹³ Heb. x. 12, 13.

On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried.⁷⁹⁴

⁷⁹⁴ Some read, “He was taken down from the cross, and laid in a new tomb.”

During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathæa had laid Him. At the dawning of the Lord’s day He arose from the dead, according to what was spoken by Himself, “As Jonah was three days and three nights in the whale’s belly, so shall the Son of man also be three days and three nights in the heart of the earth.”⁷⁹⁵

⁷⁹⁵ Matt. xii. 40.

The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord’s Day contains the resurrection.
Zech. xii. 10.

These men, therefore, are not less unbelievers than were those that crucified Him. But as for me, I do not place my hopes in one who died for me in appearance, but in reality. For that which is false is quite abhorrent to the truth. Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own. He who forms all men in the womb, was Himself really in the womb, and made for Himself a body of the seed of the Virgin, but without any intercourse of man. He was carried in the womb, even as we are, for the usual period of time; and was really born, as we also are; and was in reality nourished with milk, and partook of common meat and drink, even as we do. And when He had lived among men for thirty years, He was baptized by John, really and not in appearance; and when He had preached the Gospel three years, and done signs and wonders, He who was Himself the Judge was judged by the Jews, falsely so called, and by Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, “But do Thou, O Lord, raise me up again, and I shall recompense them.”⁸⁰²

⁸⁰² Ps. xli. 10.

And the Father, who always hears Him,⁸⁰³

⁸⁰³ Comp. John xi. 42.

answered and said, “Arise, O God, and judge the earth; for Thou shall receive all the heathen for Thine inheritance.”⁸⁰⁴

⁸⁰⁴ Ps. lxxxii. 8.

The Father, therefore, who raised Him up, will also raise us up through Him, apart from whom no one will attain to true life. For says He, “I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever.”⁸⁰⁵

⁸⁰⁵ John xi. 25, 26.

Do ye therefore flee from these ungodly heresies; for they are the inventions of the devil, that serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race.
Matt. xv. 13.

For if they had been branches of the Father, they would not have been “enemies of the cross of Christ,”⁸¹³

⁸¹³ Phil. iii. 18.

but rather of those who “killed the Lord of glory.”⁸¹⁴

⁸¹⁴ 1 Cor. ii. 8.

But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members. 2 Cor. iv. 18. This quotation is not found in the old Latin version of the shorter recension.

For our God, Jesus Christ, now that He is with⁸⁴⁰

⁸⁴⁰ Or, “in.”

the Father, is all the more revealed [in His glory]. Christianity is not a thing⁸⁴¹

⁸⁴¹ Literally, “work.”

of silence only, but also of [manifest] greatness.

2 Cor. iv. 18. This quotation is not found in the old Latin version of the shorter recension.

The Christian is not the result⁸⁴³

⁸⁴³ Literally, “work.”

of persuasion, but of power.⁸⁴⁴

⁸⁴⁴ The meaning is here doubtful.

When he is hated by the world, he is beloved of God. For says [the Scripture], “If ye were of this world, the world would love its own; but now ye are not of the world, but I have chosen you out of it: continue in fellowship with me.”⁸⁴⁵

⁸⁴⁵ John xv. 19.

“Free,” probably from human infirmity.

as the servants of God; while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus Christ, and shall rise again emancipated in Him. And now, being in bonds for Him, I learn not to desire anything worldly or vain.
Comp. 1 Cor. xv. 32, where the word is also used figuratively.

both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits,⁸⁵¹

⁸⁵¹ Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.

show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.”⁸⁵²

⁸⁵² 1 Cor. iv. 4.

May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this]: I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible, envy⁸⁵³

⁸⁵³ In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι; hence the variety of rendering, but the translation is by no means certain.

me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings,⁸⁵⁴

⁸⁵⁴ Some deem this and the following word spurious.

breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful⁸⁵⁵

⁸⁵⁵ Literally, “evil.”

torments of the devil come upon me: only let me attain to Jesus Christ.

From Syria even unto Rome I fight with beasts,⁸⁵⁶

⁸⁵⁶ Comp. 1 Cor. xv. 32, where the word is also used figuratively.

both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits,⁸⁵⁷

⁸⁵⁷ Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.

show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.”⁸⁵⁸

⁸⁵⁸ 1 Cor. iv. 4.

May I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this] I know what is for my benefit. Now I begin to be a disciple, and have⁸⁵⁹

⁸⁵⁹ In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι; hence the variety of rendering, but the translation is by no means certain.

no desire after anything visible or invisible, that I may attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ.
Literally, “into.”

Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”⁸⁶²

⁸⁶² Matt. xvi. 26. Some omit this quotation.

Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;⁸⁶³

⁸⁶³ Literally, “to die.”

and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.

All the ends of the world, and all the kingdoms of this earth,⁸⁶⁴

⁸⁶⁴ Literally, “this age.”

shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. “For what is a man profited, if he gain the whole world, but lose his own soul?” I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death,⁸⁶⁵

⁸⁶⁵ Literally, “to die.”

for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
fire in me desiring to be fed;⁸⁶⁷

⁸⁶⁷ Literally, “desiring material.”

but there is within me a water that liveth and speaketh,⁸⁶⁸

⁸⁶⁸ The text and meaning are here doubtful. We have followed Hefele, who understands by the water the Holy Spirit, and refers to John vii. 38.

saying to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.

Comp. John iv. 14.

and which says to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink, namely His blood, which is incorruptible love and eternal life. Gal. ii. 20.

I entreat you in this brief letter: do not refuse me; believe me that I love Jesus, who was delivered [to death] for my sake. “What shall I render to the Lord for all His benefits towards me?”⁸⁷³

⁸⁷³ Ps. cxvi. 12.

Now God, even the Father, and the Lord Jesus Christ, shall reveal these things to you, [so that ye shall know] that I speak truly. And do ye pray along with me, that I may attain my aim in the Holy Spirit. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have loved me; but if I am rejected, ye have hated me. Comp. 1 Cor. xv. 8, 9.

But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches that have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not⁸⁷⁵

⁸⁷⁵ Some refer this to the jurisdiction of Ignatius.

near to me in the way, I mean according to the flesh,⁸⁷⁶

⁸⁷⁶ i.e., the outward road he had to travel.

have gone before me,⁸⁷⁷

⁸⁷⁷ Or, “have sent me forward;” comp. Tit. iii. 13.

city by city, [to meet me.]

Comp. Matt. vii. 25.

yea, and may spiritual wickedness never be able to do so, but be thoroughly weakened by the power of Jesus Christ our Lord.
Comp. Gal. i. 1.

nor through vainglory, but by the love of God the Father, and the Lord Jesus Christ; at whose meekness I am struck with admiration, and who by his silence is able to accomplish more than those who vainly talk. For he is in harmony with the commandments [of God], even as the harp is with its strings. Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite⁸⁸⁶

⁸⁸⁶ Literally, “all.”

meekness of the living God.

Comp. Gal. i. 1.

or out of vainglory, but by the love of Jesus Christ, and of God the Father, who raised Him from the dead; at whose meekness I am struck with admiration, and who by His silence is able to accomplish more than they who talk a great deal. For he is in harmony with the commandments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest.⁸⁸⁸

⁸⁸⁸ Luke i. 6.

Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God. doctrines; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captive⁸⁸⁹

⁸⁸⁹ Comp. 2 Tim. iii. 6.

those that are running towards God; but in your unity they shall have no place.

Jer. xxiii. 15.

But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep’s clothing,⁸⁹¹

⁸⁹¹ Comp. Matt. vii. 15.

who, by means of a pernicious pleasure, carry captive⁸⁹²

⁸⁹² Comp. 2 Tim. iii. 6.

those that are running towards God; but in your unity they shall have no place.
2 Tim. ii. 26.

themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ. Brethren, be not deceived. If any man follows him that separates from the truth, he shall not inherit the kingdom of God; and if any man does not stand aloof from the preacher of falsehood, he shall be condemned to hell. For it is obligatory neither to separate from the godly, nor to associate with the ungodly. If any one walks according to a strange⁸⁹⁵

⁸⁹⁵ i.e., heretical.

opinion, he is not of Christ, nor a partaker of His passion; but is a fox,⁸⁹⁶

⁸⁹⁶ Comp. Cant. ii. 15.

a destroyer of the vineyard of Christ. Have no fellowship⁸⁹⁷

⁸⁹⁷ Comp. 1 Cor. v. 11.

with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family. For says [the Scripture], “Thine eye shall not spare him.”⁸⁹⁸

⁸⁹⁸ Deut. xiii. 6; 18.

You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”⁸⁹⁹

⁸⁹⁹ Ps. cxix. 21.

I do not mean that you should beat them or persecute them, as do the Gentiles “that know not the Lord and God;”⁹⁰⁰

⁹⁰⁰ 1 Thess. iv. 5.

but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and “will have all men to be saved, and to come to the knowledge of the truth.”⁹⁰¹

⁹⁰¹ 1 Tim. ii. 4.

Wherefore “He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust;”⁹⁰²

⁹⁰² Matt. v. 45.

of whose kindness the Lord, wishing us also to be imitators, says, “Be ye perfect, even as also your Father that is in heaven is perfect.”⁹⁰³

⁹⁰³ Matt. v. 48.

Eph. iv. 5.

and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as “a peculiar people, and a holy nation,”⁹⁰⁶

⁹⁰⁶ Tit. ii. 14; 1 Pet. ii. 9

to perform all things with harmony in Christ. wives" title="81" id="v.vi.iv-p5.3"/>Wives, duties of" title="81" id="v.vi.iv-p5.4"/>Wives, be ye subject to your husbands in the fear of God;⁹⁰⁷

⁹⁰⁷ Eph. v. 22.

and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law. Children, obey your parents, and have an affection for them, as workers together with God for your birth [into the world]. Servants, be subject to your masters in God, that ye may be the freed-men of Christ.⁹⁰⁸

⁹⁰⁸ 1 Cor. vii. 22.

Husbands, love your wives, as fellow-servants of God, as your own body, as the partners of your life, and your co-adjutors in the procreation of children. Virgins, have Christ alone before your eyes, and His Father in your prayers, being enlightened by the Spirit. May I have pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity,⁹⁰⁹

⁹⁰⁹ There was a prevalent opinion among the ancient Christian writers, that all these holy men lived a life of [chaste] celibacy.

Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken.⁹¹⁰

⁹¹⁰ Or, “it is not because, etc., that I have mentioned these.”

For I pray that, being found worthy of God, I may be found at their feet in the kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph, and Isaiah, and the rest of the prophets; as of Peter, and Paul, and the rest of the apostles, that were married men. For they entered into these marriages not for the sake of appetite, but out of regard for the propagation of mankind. Fathers, “bring up your children in the nurture and admonition of the Lord;”⁹¹¹

⁹¹¹ Eph. vi. 4.

and teach them the holy Scriptures, and also trades, that they may not indulge in idleness. Now [the Scripture] says, “A righteous father educates [his children] well; his heart shall rejoice in a wise son.”⁹¹²

⁹¹² Prov. xxiii. 24.

Masters, be gentle towards your servants, as holy Job has taught you;⁹¹³

⁹¹³ Job xxxi. 13; 15.

for there is one nature, and one family of mankind. For “in Christ there is neither bond nor free.”⁹¹⁴

⁹¹⁴ Gal. iii. 28.

Let governors be obedient to Cæsar; soldiers to those that command them; deacons to the presbyters, as to high-priests; the presbyters, and deacons, and the rest of the clergy, together with all the people, and the soldiers, and the governors, and Cæsar [himself], to the bishop; the bishop to Christ, even as Christ to the Father. And thus unity is preserved throughout. Let not the widows be wanderers about, nor fond of dainties, nor gadders from house to house; but let them be like Judith, noted for her seriousness; and like Anna, eminent for her sobriety. I do not ordain these things as an apostle: for “who am I, or what is my father’s house,”⁹¹⁵

⁹¹⁵ 1 Sam. xviii. 18; 2 Sam. vii. 18.

that I should pretend to be equal in honour to them? But as your “fellow-soldier,”⁹¹⁶

⁹¹⁶ Phil. ii. 25.

I hold the position of one who [simply] admonishes you.
(LXX.).

and true, and the of [] .

⁹²¹ Literally, “teaching.”

For there is one of the Old and New Testament, “one between and men,” for the of both intelligent and sensitive beings, and in order to a beneficial and suitable providence [over them]. There is also one Comforter, who displayed

⁹²² Or, “wrought.”

His in , and the , and . All the , therefore, were by , hoping in Him, and waiting for Him; and they obtained through Him , being holy ones, worthy of and admiration, having borne to them by Jesus Christ, in the Gospel of our common hope.

Chapter II.—The world was not formed by angels, or by any other being, contrary to the will of the most high God, but was made by the Father through the Word.2990 2990 [This noble chapter is a sort of homily on Heb. i.]

Chapter II.—The world was not formed by angels, or by any other being, contrary to the will of the most high God, but was made by the Father through the Word.²⁹⁹⁰

²⁹⁹⁰ [This noble chapter is a sort of homily on Heb. i.]