Ante-Nicene Fathers Vol.1 (Apostolic & Apologists)

The Church of God which sojourns at Rome, to the Church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied.

Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us; [3] 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] 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] 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.

[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.]

[4] Literally, "is greatly blasphemed."

[5] Literally, "did not prove your all-virtuous and firm faith."

Moreover, ye were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, [6] and were more willing to give than to receive. [7] Content with the provision which God had made for you, and carefully attending to His words, ye were inwardly filled [8] 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] that the number of God's elect might be saved with mercy and a good conscience. [10] 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] 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]

[6] Eph. v. 21; 1 Pet. v. 5.

[7] Acts xx. 35.

[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.]

[9] 1 Pet. ii. 17.

[10] So, in the ms., but many have suspected that the text is here corrupt. Perhaps the best emendation is that which substitutes sunaistheseos, "compassion," for suneideseos, "conscience."

[11] Tit. iii. 1.

[12] Prov. vii. 3.

Every kind of honour and happiness [13] was bestowed upon you, and then was fulfilled that which is written, "My beloved did eat and drink, and was enlarged and became fat, and kicked." [14] 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] neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, [16] 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]

[13] Literally, "enlargement"

[14] Deut. xxxii. 15.

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

[16] Literally, "Christ;" comp. 2 Cor. i. 21, Eph. iv. 20.

[17] Wisdom ii. 24.

For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why art thou grieved, and why is thy countenance fallen? If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [18] 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] Envy made Joseph be persecuted unto death, and to come into bondage. [20] 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] On account of envy, Aaron and Miriam had to make their abode without the camp. [22] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [23] Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel. [24]

[18] 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.

[19] Gen. xxvii. 41, etc.

[20] Gen. xxxvii.

[21] Ex. ii. 14.

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

[23] Num. xvi. 33.

[24] 1 Kings xviii. 8, etc.

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. [25] Let us take the noble examples furnished in our own generation. Through envy and jealousy, the greatest and most righteous pillars [of the Church] have been persecuted and put to death. [26] Let us set before our eyes the illustrious [27] apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, [28] compelled [29] to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, [30] and suffered martyrdom under the prefects. [31] Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

[25] Literally, "those who have been athletes."

[26] Some fill up the lacuna here found in the ms. so as to read, "have come to a grievous death."

[27] Literally, "good." [The martyrdom of St. Peter is all that is thus connected with his arrival in Rome. His numerous labours were restricted to the Circumcision.]

[28] Seven imprisonments of St. Paul are not referred to in Scripture.

[29] Archbishop Wake here reads "scourged." We have followed the most recent critics in filling up the numerous lacunæ in this chapter.

[30] Some think Rome, others Spain, and others even Britain, to be here referred to. [See note at end.]

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

To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids [32] and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with stedfastness, [33] and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, "This is now bone of my bones, and flesh of my flesh." [34] Envy and strife have overthrown great cities and rooted up mighty nations.

[32] Some suppose these to have been the names of two eminent female martyrs under Nero; others regard the clause as an interpolation. [Many ingenious conjectures might be cited; but see Jacobson's valuable note, Patres Apostol., vol. i. p. 30.]

[33] Literally, "have reached to the stedfast course of faith."

[34] Gen. ii. 23.

These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God, [35] which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. [36] Jonah proclaimed destruction to the Ninevites; [37] but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

[35] Some insert "Father."

[36] Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

[37] Jon. iii.

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, "As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;" [38] adding, moreover, this gracious declaration, "Repent, O house of Israel, of your iniquity. [39] Say to the children of My people, Though your sins reach from earth to heaven, and though they be redder [40] than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy [41] 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] Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

[38] Ezek. xxxiii. 11.

[39] Ezek. xviii. 30.

[40] Comp. Isa. i. 18.

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

[42] Isa. i. 16-20.

Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours, [43] and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us stedfastly contemplate those who have perfectly ministered to His excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him. [44] 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.

[43] Some read mataiologian, "vain talk."

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

Abraham, styled "the friend," [45] 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] 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] 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] 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]

[45] Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; Jas. ii. 23.

[46] Gen. xii. 1-3.

[47] Gen. xiii. 14-16.

[48] Gen. xv. 5, 6; Rom. iv. 3.

[49] Gen. xxi. 22; Heb. xi. 17.

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. [50] 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] This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves [52] and become a sign to all succeeding generations.

[50] Gen. xix.; comp. 2 Pet. ii. 6-9.

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

[52] Literally, "become a judgment and sign."

On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they were come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said "There came men unto thee who are to spy out our land; bring them forth, for so the king commands," she answered them, "The two men whom ye seek came unto me, but quickly departed again and are gone," thus not discovering the spies to them. Then she said to the men, "I know assuredly that the Lord your God hath given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore ye shall have taken it, keep ye me and the house of my father in safety." And they said to her, "It shall be as thou hast spoken to us. As soon, therefore, as thou knowest that we are at hand, thou shalt gather all thy family under thy roof, and they shall be preserved, but all that are found outside of thy dwelling shall perish." [53] 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] Ye see, beloved, that there was not only faith, but prophecy, in this woman.

[53] Josh. ii.; Heb. xi. 31.

[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.]

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" [55] ), 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] 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]

[55] Jer. ix. 23, 24; 1 Cor. i. 31; 2 Cor. x. 17.

[56] Comp. Matt. vi. 12-15, Matt. vii. 2; Luke vi. 36-38.

[57] Isa. lxvi. 2.

It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, "The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it." [58] 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]

[58] Prov. ii. 21, 22.

[59] Ps. xxxvii. 35-37. "Remnant" probably refers either to the memory or posterity of the righteous.

Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, "This people honoureth Me with their lips, but their heart is far from Me." [60] And again: "They bless with their mouth, but curse with their heart." [61] 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] "Let the deceitful lips become silent," [63] [and "let the Lord destroy all the lying lips, [64] ] 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]

[60] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.

[61] Ps. lxii. 4.

[62] Ps. lxxviii. 36, 37.

[63] Ps. xxxi. 18.

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

[65] Ps. xii. 3-5.

For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, "Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings openeth not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? for His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, [66] because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify Him by stripes. [67] If ye make [68] an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, [69] to justify the Just One who ministereth well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered." [70] 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] 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?

[66] The Latin of Cotelerius, adopted by Hefele and Dressel, translates this clause as follows: "I will set free the wicked on account of His sepulchre, and the rich on account of His death."

[67] The reading of the ms. is tes pleges, "purify, or free, Him from stripes." We have adopted the emendation of Junius.

[68] Wotton reads, "If He make."

[69] Or, "fill Him with understanding," if plesai should be read instead of plasai, as Grabe suggests.

[70] 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.

[71] Ps. xxii. 6-8.

Let us be imitators also of those who in goat-skins and sheep-skins [72] 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] 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] But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." [75] Moses was called faithful in all God's house; [76] and through his instrumentality, God punished Egypt [77] 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] And again he said, "I am but as the smoke of a pot." [79]

[72] Heb. xi. 37.

[73] Gen. xviii. 27.

[74] Job i. 1.

[75] Job xiv. 4, 5. [Septuagint.]

[76] Num. xii. 7; Heb. iii. 2.

[77] Some fill up the lacuna which here occurs in the ms. by "Israel."

[78] Ex. iii. 11, Ex. iv. 10.

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

But what shall we say concerning David, to whom such testimony was borne, and of whom [80] God said, "I have found a man after Mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?" [81] 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 Thou [82] 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] 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] 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]

[80] Or, as some render, "to whom."

[81] Ps. lxxxix. 21.

[82] Or, "when Thou judgest."

[83] Literally, "in my inwards."

[84] Literally, "bloods."

[85] Ps. li. 1-17.

Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; [86] 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.

[86] 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.

The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordinances which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, [87] never passes beyond the bounds placed around it, but does as He has commanded. For He said, "Thus far shalt thou come, and thy waves shall be broken within thee." [88] The ocean, impassable to man, and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters [89] fulfill, 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.

[87] Or, "collections."

[88] Job xxxviii. 11.

[89] Or, "stations."

Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For [the Scripture] saith in a certain place, "The Spirit of the Lord is a candle searching the secret parts of the belly." [90] 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] let us honour the aged [92] among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner [93] of speaking; let them display their love, not by preferring [94] one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God--how much the spirit of pure affection can prevail with Him--how excellent and great His fear is, and how it saves all those who walk in [95] 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.

[90] Prov. xx. 27.

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

[92] Or, "the presbyters."

[93] Some read, "by their silence."

[94] Comp. 1 Tim. v. 21.

[95] Some translate, "who turn to Him."

Now the faith which is in Christ confirms all these [admonitions]. For He Himself by the Holy Ghost thus addresses us: "Come, ye children, hearken unto Me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth to see good days? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and His ears are [open] unto their prayers. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cried, and the Lord heard him, and delivered him out of all his troubles." [96] "Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord." [97]

[96] Ps. xxxiv. 11-17.

[97] Ps. xxxii. 10.

The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted [98] up on account of His exceedingly great and glorious gifts. Far from us be that which is written, "Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us." [99] 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] and, "The Lord shall suddenly come to His temple, even the Holy One, for whom ye look." [101]

[98] Or, as some render, "neither let us have any doubt of."

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

[100] Hab. ii. 3; Heb. x. 37.

[101] Mal. iii. 1.

Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits [102] 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 sower [103] 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.

[102] Comp. 1 Cor. xv. 20; Col. i. 18.

[103] Comp. Luke viii. 5.

Let us consider that wonderful sign [of the resurrection] which takes place in Eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phoenix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed. [104]

[104] This fable respecting the phoenix is mentioned by Herodotus (ii. 73) and by Pliny (Nat. Hist., x. 2) and is used as above by Tertullian (De Resurr., §13) and by others of the Fathers.

Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise? [105] For [the Scripture] saith in a certain place, "Thou shalt raise me up, and I shall confess unto Thee;" [106] and again, "I laid me down, and slept; I awaked, because Thou art with me;" [107] and again, Job says, "Thou shalt raise up this flesh of mine, which has suffered all these things." [108]

[105] Literally, "the mightiness of His promise."

[106] Ps. xxviii. 7, or some apocryphal book.

[107] Comp. Ps. iii. 6.

[108] Job xix. 25, 26.

Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie. [109] Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might [110] 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] When and as He pleases He will do all things, and none of the things determined by Him shall pass away. [112] All things are open before Him, and nothing can be hidden from His counsel. "The heavens [113] 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]

[109] Comp. Tit. i. 2; Heb. vi. 18.

[110] Or, "majesty."

[111] Wisdom xii. 12, Wisdom xi. 22.

[112] Comp. Matt. xxiv. 35.

[113] Literally, "If the heavens," etc.

[114] Ps. xix. 1-3.

Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; [115] so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture saith in a certain place, "Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit." [116] Whither, then, shall any one go, or where shall he escape from Him who comprehends all things?

[115] Literally, "abominable lusts of evil deeds."

[116] Ps. cxxxix. 7-10

Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. [117] For thus it is written, "When the Most High divided the nations, when He scattered [118] the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance." [119] 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]

[117] Literally "has made us to Himself a part of election."

[118] Literally, "sowed abroad."

[119] Deut. xxxii. 8, 9.

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

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, [121] all abominable lusts, detestable adultery, and execrable pride. "For God," saith [the Scripture], "resisteth the proud, but giveth grace to the humble." [122] 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] 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.

[121] Some translate, "youthful lusts."

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

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

Let us cleave then to His blessing, and consider what are the means [124] of possessing it. Let us think [125] over the things which have taken place from the beginning. For what reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith? [126] Isaac, with perfect confidence, as if knowing what was to happen, [127] cheerfully yielded himself as a sacrifice. [128] Jacob, through reason [129] 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.

[124] Literally, "what are the ways of His blessing."

[125] Literally, "unroll."

[126] Comp. Jas. ii. 21.

[127] Some translate, "knowing what was to come."

[128] Gen. xxii.

[129] So Jacobson: Wotton reads, "fleeing from his brother."

Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. [130] For from him [131] have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. [132] 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] 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.

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

[131] MS. auton, referring to the gifts: we have followed the emendation autou, adopted by most editors. Some refer the word to God, and not Jacob.

[132] Comp. Rom. ix. 5.

[133] Gen. xxii. 17, Gen. xxviii. 4.

What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immoveable foundation of His own will. The animals also which are upon it He commanded by His own word [134] into existence. So likewise, when He had formed the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all, [135] with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him-- the express likeness of His own image. For thus says God: "Let us make man in Our image, and after Our likeness. So God made man; male and female He created them." [136] Having thus finished all these things, He approved them, and blessed them, and said, "Increase and multiply." [137] We see, [138] 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.

[134] Or, "commandment."

[135] Or, "in addition to all."

[136] Gen. i. 26, 27.

[137] Gen. i. 28.

[138] Or, "let us consider."

The good servant [139] receives the bread of his labour with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: "Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work." [140] He exhorts us, therefore, with our whole heart to attend to this, [141] 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] and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory." [143] 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]

[139] Or, "labourer."

[140] Isa. xl. 10, Isa. lxii. 11; Rev. xxii. 12.

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

[142] Dan. vii. 10.

[143] Isa. vi. 3.

[144] 1 Cor. ii. 9.

How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendour in righteousness, truth in perfect confidence, [145] faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds, [146] the Most Holy, alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vainglory and ambition. [147] For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them. [148] 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 with [149] him, and didst make thy portion with adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived [150] deceit. Thou sittest, and speakest against thy brother; thou slanderest [151] 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]

[145] Some translate, "in liberty."

[146] Or, "of the ages."

[147] The reading is doubtful: some have aphiloxenian, "want of a hospitable spirit." [So Jacobson.]

[148] Rom. i. 32.

[149] Literally, "didst run with."

[150] Literally, "didst weave."

[151] Or, "layest a snare for."

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

This is the way, beloved, in which we find our Saviour, [153] even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms [154] up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, [155] "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] For it is thus written, "Who maketh His angels spirits, and His ministers a flame of fire." [157] But concerning His Son [158] 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] And again He saith to Him, "Sit Thou at My right hand, until I make Thine enemies Thy footstool." [160] But who are His enemies? All the wicked, and those who set themselves to oppose the will of God. [161]

[153] Literally, "that which saves us."

[154] Or, "rejoices to behold."

[155] Or, "knowledge of immortality."

[156] Heb. i. 3, 4.

[157] Ps. civ. 4; Heb. i. 7.

[158] Some render, "to the Son."

[159] Ps. ii. 7, 8; Heb. i. 5.

[160] Ps. cx. 1; Heb. i. 13.

[161] Some read, "who oppose their own will to that of God."

Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. [162] Let us take our body for an example. [163] 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 work [164] harmoniously together, and are under one common rule [165] for the preservation of the whole body.

[162] Literally, "in these there is use."

[163] 1 Cor. xii. 12, etc.

[164] Literally, "all breathe together."

[165] Literally, "use one subjection."

Let our whole body, then, be preserved in Christ Jesus; and let every one be subject to his neighbour, according to the special gift [166] bestowed upon him. Let the strong not despise the weak, and let the weak show respect unto the strong. Let the rich man provide for the wants of the poor; and let the poor man bless God, because He hath given him one by whom his need may be supplied. Let the wise man display his wisdom, not by [mere] words, but through good deeds. Let the humble not bear testimony to himself, but leave witness to be borne to him by another. [167] Let him that is pure in the flesh not grow proud [168] 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] 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.

[166] Literally, "according as he has been placed in his charism."

[167] Comp. Prov. xxvii. 2.

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

[169] Comp. Ps. cxxxix. 15.

Foolish and inconsiderate men, who have neither wisdom [170] nor instruction, mock and deride us, being eager to exalt themselves in their own conceits. For what can a mortal man do? or what strength is there in one made out of the dust? For it is written, "There was no shape before mine eyes, only I heard a sound, [171] and a voice [saying], What then? Shall a man be pure before the Lord? or shall such an one be [counted] blameless in his deeds, seeing He does not confide in His servants, and has charged [172] even His angels with perversity? The heaven is not clean in His sight: how much less they that dwell in houses of clay, of which also we ourselves were made! He smote them as a moth; and from morning even until evening they endure not. Because they could furnish no assistance to themselves, they perished. He breathed upon them, and they died, because they had no wisdom. But call now, if any one will answer thee, or if thou wilt look to any of the holy angels; for wrath destroys the foolish man, and envy killeth him that is in error. I have seen the foolish taking root, but their habitation was presently consumed. Let their sons be far from safety; let them be despised [173] before the gates of those less than themselves, and there shall be none to deliver. For what was prepared for them, the righteous shall eat; and they shall not be delivered from evil." [174]

[170] Literally, "and silly and uninstructed."

[171] Literally, "a breath."

[172] Or, "has perceived."

[173] Some render, "they perished at the gates."

[174] Job iv. 16-18, Job xv. 15, Job iv. 19-21, Job v. 1-5.

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behoves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. [175] 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] 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.

[175] Some join kata kairous tetagmenous, "at stated times." to the next sentence. [1 Cor. xvi. 1, 2.]

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

Let every one of you, brethren, give thanks to God in his own order, living in all good conscience, with becoming gravity, and not going beyond the rule of the ministry prescribed to him. Not in every place, brethren, are the daily sacrifices offered, or the peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there they are not offered in any place, but only at the altar before the temple, that which is offered being first carefully examined by the high priest and the ministers already mentioned. Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. Ye see, [177] brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed.

[177] Or, "consider." [This chapter has been cited to prove the earlier date for this Epistle. But the reference to Jerusalem may be an ideal present.]

The apostles have preached the Gospel to us from [178] the Lord Jesus Christ; Jesus Christ [has done so] from [179] God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, [180] then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established [181] in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first-fruits [of their labours], having first proved them by the Spirit, [182] to be bishops and deacons of those who should afterwards believe. Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place, "I will appoint their bishops [183] in righteousness, and their deacons [184] in faith." [185]

[178] Or, "by the command of."

[179] Or, "by the command of."

[180] Literally, "both things were done."

[181] Or, "confirmed by."

[182] Or, "having tested them in spirit."

[183] Or, "overseers."

[184] Or, "servants."

[185] 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."

And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, "a faithful servant in all his house," [186] noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the tribes to bring him their rods, each one being inscribed with the name [187] 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] 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.

[186] Num. xii. 7; Heb. iii. 5.

[187] Literally, "every tribe being written according to its name."

[188] See Num. xvii.

Our apostles also knew, through our Lord Jesus Christ, and there would be strife on account of the office [189] of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, [190] that when these should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by them, [191] or afterwards by other eminent men, with the consent of the whole Church, and who have blamelessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate [192] those who have blamelessly and holily fulfilled its duties. [193] Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure [from this world]; for they have no fear lest any one deprive them of the place now appointed them. But we see that ye have removed some men of excellent behaviour from the ministry, which they fulfilled blamelessly and with honour.

[189] Literally, "on account of the title of the oversight." Some understand this to mean, "in regard to the dignity of the episcopate;" and others simply, "on account of the oversight."

[190] The meaning of this passage is much controverted. Some render, "left a list of other approved persons;" while others translate the unusual word epinome, which causes the difficulty, by "testamentary direction," and many others deem the text corrupt. We have given what seems the simplest version of the text as it stands. [Comp. the versions of Wake, Chevallier, and others.]

[191] i.e., the apostles.

[192] Or, "oversight."

[193] Literally, "presented the offerings."

Ye are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe [194] that nothing of an unjust or counterfeit character is written in them. There [195] you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel [196] cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Mishael shut up in a furnace [197] of fire by those who observed [198] 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 venerate [199] His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious [200] by God in their memorial for ever and ever. Amen.

[194] Or, "Ye perceive."

[195] Or, "For."

[196] Dan. vi. 16.

[197] Dan. iii. 20.

[198] Literally, "worshipped."

[199] Literally, "serve."

[200] Or, "lifted up."

Such examples, therefore, brethren, it is right that we should follow; [201] since it is written, "Cleave to the holy, for those that cleave to them shall [themselves] be made holy." [202] And again, in another place, [the Scripture] saith, "With a harmless man thou shalt prove [203] thyself harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show [204] thyself perverse." [205] Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars [206] 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] 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] Remember the words of our Lord Jesus Christ, how [209] He said, "Woe to that man [by whom [210] 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] 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.

[201] Literally, "To such examples it is right that we should cleave."

[202] Not found in Scripture.

[203] Literally, "be."

[204] Or, "thou wilt overthrow."

[205] Ps. xviii. 25, 26.

[206] Or, "war." Comp. Jas. iv. 1.

[207] Comp. Eph. iv. 4-6.

[208] Rom. xii. 5.

[209] This clause is wanting in the text.

[210] This clause is wanting in the text.

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

Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached? [212] Truly, under the inspiration [213] of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, [214] because even then parties [215] 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] that such a thing should be heard of as that the most stedfast and ancient Church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected [217] with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves.

[212] Literally, "in the beginning of the Gospel." [Comp. Phil. iv. 15.]

[213] Or, "spiritually."

[214] 1 Cor. iii. 13, etc.

[215] Or, "inclinations for one above another."

[216] Literally, "of conduct in Christ."

[217] Or, "aliens from us," i.e., the Gentiles.

Let us therefore, with all haste, put an end [218] to this [state of things]; and let us fall down before the Lord, and beseech Him with tears, that He would mercifully [219] be reconciled to us, and restore us to our former seemly and holy practice of brotherly love. For [such conduct] is the gate of righteousness, which is set open for the attainment of life, as it is written, "Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it." [220] 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.

[218] Literally "remove."

[219] Literally, "becoming merciful."

[220] Ps. cxviii. 19, 20.

Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. [221] Love beareth all things, is long-suffering in all things. [222] 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]

[221] Jas. v. 20; 1 Pet. iv. 8.

[222] Comp. 1 Cor. xiii. 4, etc.

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

Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so? Let us pray, therefore, and implore of His mercy, that we may live blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation [224] of the kingdom of Christ. For it is written, "Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious [225] day, and will raise you up out of your graves." [226] 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] 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.

[224] Literally, "visitation."

[225] Or, "good."

[226] Isa. xxvi. 20.

[227] Ps. xxxii. 1, 2.

Let us therefore implore forgiveness for all those transgressions which through any [suggestion] of the adversary we have committed. And those who have been the leaders of sedition and disagreement ought to have respect [228] to the common hope. For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously [229] handed down to us should suffer. For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest [unto all]. For they went down alive into Hades, and death swallowed them up. [230] 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] 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.

[228] Or, "look to."

[229] Or, "righteously."

[230] Num. xvi.

[231] Ex. xiv.

The Lord, brethren, stands in need of nothing; and He desires nothing of any one, except that confession be made to Him. For, says the elect David, "I will confess unto the Lord; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad." [232] And again he saith, "Offer [233] 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] For "the sacrifice of God is a broken spirit." [235]

[232] Ps. lxix. 31, 32.

[233] Or, "sacrifice."

[234] Ps. l. 14, 15.

[235] Ps. li. 17.

Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights, the Lord said unto him, "Moses, Moses, get thee down quickly from hence; for thy people whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images." [236] 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] 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] O marvellous [239] love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish [240] along with them.

[236] Ex. xxxii. 7, etc.; Deut. ix. 12, etc.

[237] Ex. xxxii. 9, etc.

[238] Ex. xxxii. 32.

[239] Or, "mighty."

[240] Literally, "be wiped out."

Who then among you is noble-minded? who compassionate? who full of love? Let him declare, "If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority [241] commands; only let the flock of Christ live on terms of peace with the presbyters set over it." He that acts thus shall procure to himself great glory in the Lord; and every place will welcome [242] him. For "the earth is the Lord's, and the fulness thereof." [243] These things they who live a godly life, that is never to be repented of, both have done and always will do.

[241] Literally, "the multitude." [Clement here puts words into the mouth of the Corinthian presbyters. It has been strangely quoted to strengthen a conjecture that he had humbly preferred Linus and Cletus when first called to preside.]

[242] Or, "receive."

[243] Ps. xxiv. 1; 1 Cor. x. 26, 28.

To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow-citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price [244] 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] 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] .

[244] Literally, "and having received their prices, fed others." [Comp. Rom. xvi. 3, 4, and Phil. ii. 30.]

[245] Judith viii. 30.

[246] Esth. vii., viii.

Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints. [247] Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite [248] us to the will of God. For thus saith the holy Word: "The Lord hath severely chastened me, yet hath not given me over to death." [249] "For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." [250] "The righteous," saith it, "shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head." [251] And again he saith, "Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He woundeth, and His hands make whole. He shall deliver thee in six troubles, yea, in the seventh no evil shall touch thee. In famine He shall rescue thee from death, and in war He shall free thee from the power [252] 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] 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] 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.

[247] Literally, "there shall be to them a fruitful and perfect remembrance, with compassions both towards God and the saints."

[248] Or, "they unite."

[249] Ps. cxviii. 18.

[250] Prov. iii. 12; Heb. xii. 6.

[251] Ps. cxli. 5.

[252] Literally, "hand."

[253] Literally, "err" or "sin."

[254] Job v. 17-26.

Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy [255] a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people. [256] For thus speaketh all-virtuous Wisdom: [257] "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]

[255] Literally, "to be found small and esteemed."

[256] Literally, "His hope." [It has been conjectured that elpidos should be epaulidos, and the reading, "out of the fold of his people." See Chevallier.]

[257] Prov. i. 23-31. [Often cited by this name in primitive writers.]

[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 ipon, which have been supposed to indicate eipon or elipon. 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.

May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh--who chose our Lord Jesus Christ and us through Him to be a peculiar [259] 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.

[259] Comp. Tit. ii. 14.

Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus: that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, [260] from everlasting to everlasting. [261] Amen. [262]

[260] Literally, "an eternal throne."

[261] Literally, "From the ages to the ages of ages."

[262] [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.]

[2] In the only known ms. of this Epistle, the title is thus given at the close.

Since I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe, [264] so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves; and why, in fine, this new kind or practice [of piety] has only now entered into the world, [265] and not long ago; I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified, [266] and to you so to hear, that I who speak may have no cause of regret for having done so.

[264] Literally, "trusting in what God, etc., they look down."

[265] Or, "life."

[266] Some read, "that you by hearing may be edified."

Come, then, after you have freed [267] yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive [268] you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form [269] of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is [270] not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its [271] own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities! [272] Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your [273] conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.

[267] Or, "purified."

[268] Literally, "which is deceiving."

[269] Literally, "of what substance, or of what form."

[270] Some make this and the following clauses affirmative instead of interrogative.

[271] The text is here corrupt. Several attempts at emendation have been made, but without any marked success.

[272] Some read, "Who of you would tolerate these things?" etc.

[273] The text is here uncertain, and the sense obscure. The meaning seems to be, that by sprinkling their gods with blood, etc., they tended to prove that these were not possessed of sense.

And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand, by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect, --these, by [274] supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours.

[274] The text here is very doubtful. We have followed that adopted by most critics.

But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,--I do not [275] 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 circumcision [276] 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] as if waiting upon [278] the stars and the moon, and their distributing, [279] according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities, [280] 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.

[275] Otto, resting on ms. authority, omits the negative, but the sense seems to require its insertion.

[276] Literally, "lessening."

[277] Comp. Gal. iv. 10.

[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 (nuchthemeron) 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.

[279] Otto supplies the lacuna which here occurs in the mss. so as to read katadiairein.

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

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking [281] method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. [282] They have a common table, but not a common bed. [283] They are in the flesh, but they do not live after the flesh. [284] They pass their days on earth, but they are citizens of heaven. [285] 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] They are poor, yet make many rich; [287] 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] 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.

[281] Literally, "paradoxical."

[282] Literally, "cast away foetuses."

[283] Otto omits "bed," which is an emendation, and gives the second "common" the sense of unclean.

[284] Comp. 2 Cor. x. 3.

[285] Comp. Phil. iii. 20.

[286] Comp. 2 Cor. vi. 9.

[287] Comp. 2 Cor. vi. 10.

[288] Comp. 2 Cor. iv. 12.

To sum up all in one word--what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. [289] 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] 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 preserves [291] that very body; and Christians are confined in the world as in a prison, and yet they are the preservers [292] of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling [293] 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] God has assigned them this illustrious position, which it were unlawful for them to forsake.

[289] John xvii. 11, 14, 16.

[290] Comp. 1 Pet. ii. 11.

[291] Literally, "keeps together."

[292] Literally, "keeps together."

[293] Literally, "incorruption."

[294] Or, "though punished, increase in number daily."

For, as I said, this was no mere earthly invention which was delivered to them, nor is it a mere human system of opinion, which they judge it right to preserve so carefully, nor has a dispensation of mere human mysteries been committed to them, but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts. He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things--by whom He made the heavens--by whom he enclosed the sea within its proper bounds--whose ordinances [295] all the stars [296] faithfully observe--from whom the sun [297] has received the measure of his daily course to be observed [298] -- whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject--the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein--fire, air, and the abyss--the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one [299] might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God [300] 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] ... 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.

[295] Literally, "mysteries."

[296] Literally, "elements."

[297] The word "sun," though omitted in the mss., should manifestly be inserted.

[298] Literally, "has received to observe."

[299] Literally, "one of men."

[300] "God" here refers to the person sent.

[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.

For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers; [302] and no man has either seen Him, or made Him known, [303] but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them]. Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good; [304] 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] He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing [306] all at once upon us, so that we should both share in His benefits, and see and be active [307] [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 relation [308] subsisting between them.

[302] Literally, "these things are the marvels and error."

[303] Or, "known Him."

[304] Comp. Matt. xix. 17.

[305] Literally, "in a mystery."

[306] Literally, "all things."

[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."

[308] Literally, "economically."

As long then as the former time [309] 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] 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] punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how [312] 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] 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] Having therefore convinced us in the former time [315] that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious [316] concerning clothing and food.

[309] 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.]

[310] The reading and sense are doubtful.

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

[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.

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

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

[315] That is, before Christ appeared.

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

If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. [317] For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it, [318] to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shall begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shall thou condemn the deceit and error of the world when thou shall know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness' sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.

[317] Thus Otto supplies the lacuna; others conjecture somewhat different supplements.

[318] So Böhl. Sylburgius and Otto read, "in the earth."

I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason; [319] but having been a disciple of the Apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving [320] Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which [321] reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles. [322] This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called [323] the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving [324] 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.

[319] Some render, "nor do I rashly seek to persuade others."

[320] Some propose to read, "and becoming a friend to the Word."

[321] It has been proposed to connect this with the preceding sentence, and read, "have known the mysteries of the Father, viz., for what purpose He sent the Word."

[322] [Comp. 1 Tim. iii. 16.]

[323] Or, "esteemed."

[324] Or, "given."

When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting [325] in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place [326] the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys-- it is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life, [327] and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked. [328] For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life, [329] declares, "Knowledge puffeth up, but love edifieth." For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not [330] loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge [331] inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather [332] 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] but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover [334] of the Lord advances, and the choirs [335] 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]

[325] Literally, "bringing forth."

[326] That is, in Paradise.

[327] Literally "revealing life."

[328] Or, "deprived of it."

[329] Literally, "knowledge without the truth of a command exercised to life." See 1 Cor. viii. 1.

[330] The ms. is here defective. Some read, "on account of the love of life."

[331] Or, "true word," or "reason."

[332] Or, "reap."

[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.

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

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

[336] [Note the Clement-like doxology.]

Polycarp, and the presbyters [338] 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.

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example [339] of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days [340] 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] "In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;" [342] into which joy many desire to enter, knowing that "by grace ye are saved, not of works," [343] but by the will of God through Jesus Christ.

[339] Literally, "ye have received the patterns of true love."

[340] Phil. i. 5.

[341] Acts ii. 24. Literally, "having loosed the pains of Hades."

[342] 1 Pet. i. 8.

[343] Eph. ii. 8, 9.

"Wherefore, girding up your loins," [344] "serve the Lord in fear" [345] 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] and a throne at His right hand. To Him all things [347] in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. [348] His blood will God require of those who do not believe in Him. [349] But He who raised Him up from the dead will raise [350] 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] 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] forgive, and it shall be forgiven unto you; [353] be merciful, that ye may obtain mercy; [354] with what measure ye mete, it shall be measured to you again;" [355] and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God." [356]

[344] Comp. 1 Pet. i. 13; Eph. vi. 14.

[345] Ps. ii. 11.

[346] 1 Pet. i. 21.

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

[348] Comp. Acts xvii. 31.

[349] Or, "who do not obey him."

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

[351] 1 Pet. iii. 9.

[352] Matt. vii. 1.

[353] Matt. vi. 12, 14; Luke vi. 37.

[354] Luke vi. 36.

[355] Matt. vii. 2; Luke vi. 38.

[356] Matt. v. 3, 10; Luke vi. 20.

These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom [357] of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter, [358] which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, "is the mother of us all." [359] For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.

[357] Comp. 2 Pet. iii. 15.

[358] The form is plural, but one Epistle is probably meant. [So, even in English, "letters" may be classically used for a single letter, as we say "by these presents." But even we might speak of St. Paul as having written his Epistles to us; so the Epistles to Thessalonica and Corinth might more naturally still be referred to here].

[359] Comp. Gal. iv. 26.

"But the love of money is the root of all evils." [360] Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," [361] let us arm ourselves with the armour of righteousness; [362] 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 continually [363] for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar [364] 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.

[360] 1 Tim. vi. 10.

[361] 1 Tim. vi. 7.

[362] Comp. Eph. vi. 11.

[363] Comp. 1 Thess. v. 17.

[364] Some here read, "altars."

Knowing, then, that "God is not mocked," [365] 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] and not of men. They must not be slanderers, double-tongued, [367] or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant [368] of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live [369] worthily of Him, "we shall also reign together with Him," [370] 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 from [371] the lusts that are in the world, since "every lust warreth against the spirit;" [372] and "neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God," [373] 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.

[365] Gal. vi. 7.

[366] Some read, "God in Christ."

[367] Comp. 1 Tim. iii. 8.

[368] Comp. Matt. xx. 28.

[369] Politeusometha, referring to the whole conduct; comp. Phil. i. 27.

[370] 2 Tim. ii. 12.

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

[372] 1 Pet. ii. 11.

[373] 1 Cor. vi. 9, 10.

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" [374] 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] 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] 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.

[374] Rom. xii. 17; 2 Cor. viii. 31.

[375] Matt. vi. 12-14.

[376] Rom. xiv. 10-12; 2 Cor. v. 10.

"For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;" [377] and whosoever does not confess the testimony of the cross, [378] 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] Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from [380] the beginning; "watching unto prayer," [381] and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into temptation," [382] as the Lord has said: "The spirit truly is willing, but the flesh is weak." [383]

[377] 1 John iv. 3.

[378] Literally, "the martyrdom of the cross," which some render, "His suffering on the cross."

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

[380] Comp. Jude 3.

[381] 1 Pet. iv. 7.

[382] Matt. vi. 13; Matt. xxvi. 41.

[383] Matt. xxvi. 41; Mark xiv. 38.

Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, "who bore our sins in His own body on the tree," [384] "who did no sin, neither was guile found in His mouth," [385] but endured all things for us, that we might live in Him. [386] Let us then be imitators of His patience; and if we suffer [387] for His name's sake, let us glorify Him. [388] For He has set us this example [389] in Himself, and we have believed that such is the case.

[384] 1 Pet. ii. 24.

[385] 1 Pet. ii. 22.

[386] Comp. 1 John iv. 9.

[387] Comp. Acts v. 41; 1 Pet. iv. 16.

[388] Some read, "we glorify Him."

[389] Comp. 1 Pet. ii. 21.

I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run [390] 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.

[390] Comp. Phil. ii. 16; Gal. ii. 2.

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, [392] 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] Be all of you subject one to another [394] "having your conduct blameless among the Gentiles," [395] 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] Teach, therefore, sobriety to all, and manifest it also in your own conduct.

[391] This and the two following chapters are preserved only in a Latin version. [See Jacobson, ad loc.]

[392] Comp. 1 Pet. ii. 17.

[393] Tobit iv. 10, Tobit xii. 9.

[394] Comp. 1 Pet. v. 5.

[395] 1 Pet. ii. 12.

[396] Isa. lii. 5.

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, [397] and that ye be chaste and truthful. "Abstain from every form of evil." [398] 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] 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] as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended [401] 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] 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]

[397] 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 pleonexias. The next word, chaste, sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson's comment.]

[398] 1 Thess. v. 22.

[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 pleonexias. The next word, chaste, sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson's comment.]

[400] 1 Cor. vi. 2.

[401] Some read, "named;" comp. Phil. i. 5.

[402] 2 Thess. iii. 15.

[403] Comp. 1 Cor. xii. 26.

For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. [404] It is declared then in these Scriptures, "Be ye angry, and sin not," [405] and, "Let not the sun go down upon your wrath." [406] Happy is he who remembers [407] 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] Pray for all the saints. Pray also for kings, [409] and potentates, and princes, and for those that persecute and hate you, [410] and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.

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

[405] Ps. iv. 5.

[406] Eph. iv. 26.

[407] Some read, "believes."

[408] Gal. i. 1.

[409] Comp. 1 Tim. ii. 2.

[410] Matt. v. 44.

Both you and Ignatius [411] wrote to me, that if any one went [from this] into Syria, he should carry your letter [412] with him; which request I will attend to if I find a fitting opportunity, either personally, or through some other acting for me, that your desire may be fulfilled. The Epistles of Ignatius written by him [413] to us, and all the rest [of his Epistles] which we have by us, we have sent to you, as you requested. They are subjoined to this Epistle, and by them ye may be greatly profited; for they treat of faith and patience, and all things that tend to edification in our Lord. Any [414] more certain information you may have obtained respecting both Ignatius himself, and those that were [415] with him, have the goodness to make known [416] to us.

[411] Comp. Ep. of Ignatius to Polycarp, chap. viii.

[412] Or, "letters."

[413] Reference is here made to the two letters of Ignatius, one to Polycarp himself, and the other to the church at Smyrna.

[414] Henceforth, to the end, we have only the Latin version.

[415] The Latin version reads "are," which has been corrected as above.

[416] Polycarp was aware of the death of Ignatius (chap. ix.), but was as yet apparently ignorant of the circumstances attending it. [Who can fail to be touched by these affectionate yet entirely calm expressions as to his martyred friend and brother? Martyrdom was the habitual end of Christ's soldiers, and Polycarp expected his own; hence his restrained and temperate words of interest.]

These things I have written to you by Crescens, whom up to the present [417] time I have recommended unto you, and do now recommend. For he has acted blamelessly among us, and I believe also among you. Moreover, ye will hold his sister in esteem when she comes to you. Be ye safe in the Lord Jesus Christ. Grace be with you all. [418] Amen.

[417] Some read, "in this present Epistle."

[418] Others read, "and in favour with all yours."

[337] The title of this Epistle in most of the mss. is, "The Epistle of St. Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians."

[338] Or, "Polycarp, and those who with him are presbyters."

The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium, [420] and to all the congregations [421] of the Holy and Catholic Church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.

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

All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess [422] greater piety than others, to ascribe the authority over all things to God. And truly, [423] 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] 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].

[422] Literally, "who are more pious."

[423] The account now returns to the illustration of the statement made in the first sentence.

[424] 1 Cor. ii. 9.

For the devil did indeed invent many things against them; but thanks be to God, he could not prevail over all. For the most noble Germanicus strengthened the timidity of others by his own patience, and fought heroically [425] with the wild beasts. For, when the proconsul sought to persuade him, and urged him [426] to take pity upon his age, he attracted the wild beast towards himself, and provoked it, being desirous to escape all the more quickly from an unrighteous and impious world. But upon this the whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians, [427] cried out, "Away with the Atheists; let Polycarp be sought out!"

[425] Or, "illustriously."

[426] Or, "said to him."

[427] Literally, "the nobleness of the God-loving and God-fearing race of Christians."

Now one named Quintus, a Phrygian, who was but lately come from Phrygia, when he saw the wild beasts, became afraid. This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do. [428]

[428] Comp. Matt. x. 23.

But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically, "I must be burnt alive."

And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately came after him. And when they found him not, they seized upon two youths [that were there], one of whom, being subjected to torture, confessed. It was thus impossible that he should continue hid, since those that betrayed him were of his own household. The Irenarch [429] then (whose office is the same as that of the Cleronomus [430] ), by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfil his special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself.

[429] It was the duty of the Irenarch to apprehend all seditious troublers of the public peace.

[430] Some think that those magistrates bore this name that were elected by lot.

His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation [431] with their usual weapons, as if going out against a robber. [432] And being come about evening [to the place where he was], they found him lying down in the upper room of [433] a certain little house, from which he might have escaped into another place; but he refused, saying, "The will of God [434] be done." [435] So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said. "Was so much effort [436] made to capture such a venerable man?" [437] Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease [438] 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.

[431] That is, on Friday.

[432] Comp. Matt. xxvi. 55.

[433] Or, "in."

[434] Some read "the Lord"

[435] Comp. Matt. vi. 10; Acts xxi. 14.

[436] Or, "diligence."

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

[438] Or, "be silent."

Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot [439] ), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, "What harm is there in saying, Lord Cæsar, [440] and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?" But he at first gave them no answer; and when they continued to urge him, he said, "I shall not do as you advise me." So they, having no hope of persuading him, began to speak bitter [441] words unto him, and cast him with violence out of the chariot, [442] insomuch that, in getting down from the carriage, he dislocated his leg [443] [by the fall]. But without being disturbed, [444] 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.

[439] Jacobson deems these words an interpolation.

[440] Or, "Cæsar is Lord," all the mss. having kurios instead of kurie, as usually printed.

[441] Or, "terrible."

[442] Or, "cast him down" simply, the following words being, as above, an interpolation.

[443] Or, "sprained his ankle."

[444] Or, "not turning back."

Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, "Be strong, and show thyself a man, O Polycarp!" No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, "Have respect to thy old age," and other similar things, according to their custom, [such as], "Swear by the fortune of Cæsar; repent, and say, Away with the Atheists." But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, "Away with the Atheists." [445] Then, the proconsul urging him, and saying, "Swear, and I will set thee at liberty, reproach Christ;" Polycarp declared, "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?"

[445] Referring the words to the heathen, and not to the Christians, as was desired.

And when the proconsul yet again pressed him, and said, "Swear by the fortune of Cæsar," he answered, "Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Cæsar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines [446] of Christianity are, appoint me a day, and thou shalt hear them." The proconsul replied, "Persuade the people." But Polycarp said, "To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God. [447] But as for these, I do not deem them worthy of receiving any account from me." [448]

[446] Or, "an account of Christianity."

[447] Comp. Rom. xiii. 1-7; Tit. iii. 1.

[448] Or, "of my making any defence to them."

The proconsul then said to him, "I have wild beasts at hand; to these will I cast thee, except thou repent." But he answered, "Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil; [449] and it is well for me to be changed from what is evil to what is righteous." [450] 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."

[449] Literally, "repentance from things better to things worse is a change impossible to us."

[450] That is, to leave this world for a better.

While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, "Polycarp has confessed that he is a Christian." This proclamation having been made by the herald, the whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out with uncontrollable fury, and in a loud voice, "This is the teacher of Asia, [451] the father of the Christians, and the overthrower of our gods, he who has been teaching many not to sacrifice, or to worship the gods." Speaking thus, they cried out, and besought Philip the Asiarch [452] to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows [453] of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. For thus it behooved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was praying, he turned about and said prophetically to the faithful that were with him, "I must be burnt alive."

[451] Some read, "ungodliness," but the above seems preferable.

[452] The Asiarchs were those who superintended all arrangements connected with the games in the several provinces.

[453] Literally, "the baiting of dogs."

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,--a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, [454] he was, even before his martyrdom, adorned [455] with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, "Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile."

[454] Literally, "good behaviour."

[455] Some think this implies that Polycarp's skin was believed to possess a miraculous efficacy.

They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup [456] of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat [457] and acceptable sacrifice, according as Thou, the ever-truthful [458] 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]

[456] Comp. Matt. xx. 22, Matt. xxvi. 39; Mark x. 38.

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

[458] Literally, "the not false and true God."

[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."

When he had pronounced this amen, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury, [460] we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking [461] there.

[460] Literally, "a great flame shining forth."

[461] Literally, "breathing."