속사도·변증 교부(ANF1)

If thou lovest the good disciples only, thou hast no grace; [but] rather subdue those that are evil by gentleness. All [sorts of] wounds are not healed by the same medicine. Mitigate [the pain of] cutting [1134] by tenderness. Be wise as the serpent in everything, and innocent, with respect to those things which are requisite, even as the dove. For this reason thou art [composed] of both flesh and spirit, that thou mayest entice [1135] those things which are visible before thy face, and mayest ask, as to those which are concealed from thee, that they [too] may be revealed to thee, in order that thou be deficient in nothing, and mayest abound in all gifts. The time demands, even as a pilot does a ship, and as one who stands exposed to the tempest does a haven, that thou shouldst be worthy of God. Be thou watchful as an athlete of God. That which is promised to us is life eternal, which cannot be corrupted, of which things thou art also persuaded. In everything I will be instead [1136] of thy soul, and my bonds which thou hast loved.

[1134] Cureton observes, as one alternative here, that "the Syrian translator seems to have read paraxusma for paroxusmous."

[1135] Or, "flatter," probably meaning to "deal gently with."

[1136] Thus the Syriac renders antipsuchon in the Greek.

Let not those who seem to be somewhat, and teach strange doctrines, strike thee with apprehension; but stand thou in the truth, as an athlete [1137] who is smitten, for it is [the part] of a great athlete to be smitten, and [yet] conquer. More especially is it fitting that we should bear everything for the sake of God, that He also may bear us. Be [still] more diligent than thou yet art. Be discerning of the times. Look for Him that is above the times, Him who has no times, Him who is invisible, Him who for our sakes became visible, Him who is impalpable, Him who is impassible, Him who for our sakes suffered, Him who endured everything in every form for our sakes.

[1137] The Greek has akmon, "an anvil."

Let not the widows be overlooked; on account of [1138] our Lord be thou their guardian, and let nothing be done without thy will; also do thou nothing without the will of God, as indeed thou doest not. Stand rightly. Let there be frequent [1139] assemblies: ask every man [to them] by his name. Despise not slaves, either male or female; but neither let them be contemptuous, but let them labour the more as for the glory of God, that they may be counted worthy of a more precious freedom, which is of God. Let them not desire to be set free out of the common [fund], lest they be found the slaves of lust.

[1138] The Greek has meta, "after."

[1139] Or, "constant," "regular."

Flee wicked arts; but all the more discourse regarding them. Speak to my sisters, that they love in our Lord, and that their husbands be sufficient for them in the flesh and spirit. Then, again, charge my brethren in the name of our Lord Jesus Christ, that they love their wives, as our Lord His Church. If any man is able in power to continue in purity, [1140] to the honour of the flesh of our Lord, let him continue so without boasting; if he boasts, he is undone; if he become known apart from the bishop, he has destroyed himself. [1141] It is becoming, therefore, to men and women who marry, that they marry with the counsel of the bishop, that the marriage may be in our Lord, and not in lust. Let everything, therefore, be [done] for the honour of God.

[1140] i.e., "in celibacy."

[1141] Or, "corrupted himself."

Look ye to the bishop, that God also may look upon you. I will be instead of the souls of those who are subject to the bishop, and the presbyters, and the deacons; with them may I have a portion in the presence of God! Labour together with one another, act as athletes [1142] together, run together, suffer together, sleep together, rise together. As stewards of God, and of His household, [1143] and His servants, please Him and serve Him, that ye may receive from Him the wages [promised]. Let none of you be rebellious. Let your baptism be to you as armour, and faith as a spear, and love as a helmet, and patience as a panoply. Let your treasures be your good works, that ye may receive the gift of God, as is just. Let your spirit be long-suffering towards each other with meekness, even as God [is] toward you. As for me, I rejoice in you at all times.

[1142] Literally, "make the contest."

[1143] Literally, "sons of His house."

The Christian has not power over himself, but is [ever] ready to be subject to God. [1144]

[1144] These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac.

I salute him who is reckoned worthy to go to Antioch in my stead, as I commanded thee. [1145]

[1145] These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac.

[1131] The inscription varies in each of the three Syriac mss., being in the first, "The Epistle of my lord Ignatius, the bishop;" in the second, "The Epistle of Ignatius;" and in the third, "The Epistle of Ignatius, bishop of Antioch."

Ignatius, who is [also called] Theophorus, to the Church which is blessed in the greatness of God the Father, and perfected; to her who was selected [1147] from eternity, that she might be at all times for glory, which abideth, and is unchangeable, and is perfected and chosen in the purpose of truth by the will of the Father of Jesus Christ our God; to her who is worthy of happiness; to her who is at Ephesus, in Jesus Christ, in joy which is unblameable: [wishes] abundance of happiness.

Inasmuch as your name, which is greatly beloved, is acceptable to me in God, [your name] which ye have acquired by nature, through a right and just will, and also by the faith and love of Jesus Christ our Saviour, and ye are imitators of God, and are fervent in the blood of God, and have speedily completed a work congenial to you; [for] when ye heard that I was bound, [1148] so as to be able to do nothing for the sake of the common name and hope (and I hope, through your prayers, that I may be devoured by beasts at Rome, so that by means of this of which I have been accounted worthy, I may be endowed with strength to be a disciple of God), ye were diligent to come and see me. Seeing, then, that we have become acquainted with your multitude [1149] in the name of God, by Onesimus, who is your bishop, in love which is unutterable, whom I pray that ye love in Jesus Christ our Lord, and that all of you imitate his example, [1150] for blessed is He who has given you such a bishop, even as ye deserve [to have]. [1151]

[1148] Literally, "bound from actions."

[1149] Cureton renders, "have received your abundance," probably referring the words to gifts sent by the Ephesians to Ignatius.

[1150] Literally, "be in his image."

[1151] There is no Apodosis, unless it be found in what follows.

Chapter III. [1152]

But inasmuch as love does not permit me to be silent in regard to you, on this account I have been forward to entreat of you that ye would be diligent in the will of God.

[1152] The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac.

Chapter VIII. [1153]

For, so long as there is not implanted in you any one lust which is able to torment you, behold, ye live in God. I rejoice in you, and offer supplication [1154] on account of you, Ephesians, a Church which is renowned in all ages. For those who are carnal are not able to do spiritual things, nor those that are spiritual carnal things; in like manner as neither can faith [do] those things which are foreign to faith, nor want of faith [do] what belongs to faith. For those things which ye have done in the flesh, even these are spiritual, because ye have done everything in Jesus Christ.

[1153] Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.

[1154] Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful.

And ye are prepared for the building of God the Father, and ye are raised up on high by the instrument of Jesus Christ, which is the cross; and ye are drawn by the rope, which is the Holy Spirit; and your pulley is your faith, and your love is the way which leadeth up on high to God.

Pray for all men; for there is hope of repentance for them, that they may be counted worthy of God. By your works especially let them be instructed. Against their harsh words be ye conciliatory, by meekness of mind and gentleness. Against their blasphemies do ye give yourselves to prayer; and against their error be ye armed with faith. Against their fierceness be ye peaceful and quiet, and be ye not astounded by them. Let us, then, be imitators of our Lord in meekness, and strive who shall more especially be injured, and oppressed, and defrauded.

Chapter XIV. [1155]

The work is not of promise, [1156] unless a man be found in the power of faith, even to the end.

[1155] Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac, and only these few words of chaps. xiv. and xv. are represented.

[1156] The meaning seems to be that mere profession, without continuous practice, is nothing.

It is better that a man should be silent while he is something, than that he should be talking when he is not; that by those things which he speaks he should act, and by those things of which he is silent he should be known.

Chapter XVIII. [1157]

My spirit bows in adoration to the cross, which is a stumbling-block to those who do not believe, but is to you for salvation and eternal life.

[1157] Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.

There was concealed from the ruler of this world the virginity of Mary and the birth of our Lord, and the three renowned mysteries [1158] which were done in the tranquillity of God from the star. And here, at the manifestation of the Son, magic began to be destroyed, and all bonds were loosed; and the ancient kingdom and the error of evil was destroyed. Henceforward all things were moved together, and the destruction of death was devised, and there was the commencement of that which was perfected in God. [1159]

[1158] Literally, "the mysteries of the shout." The meaning is here confused and obscure. See the Greek.

[1159] Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac. [N.B.--See spurious Epistle to Philippians, cap. 4, infra. This concealment from Satan of the mystery of the incarnation is the explanation, according to the Fathers, of his tempting the Messiah, and prompting His crucifixion. Also, Christ the more profoundly humbled himself, "ne subtilis ille diaboli oculus magnum hoc pietatis deprehenderet sacramentum" (St. Bernard, opp. ii. 1944). Bernard also uses this opinion very strikingly (opp. ii. 1953) in one of his sermons, supposing that Satan discovered the secret too late for his own purpose, and then prompted the outcry, Come down from the cross, to defeat the triumph of the second Adam. (Comp. St. Mark i. 24 and St. Luke iv. 34, where, after the first defeat of the tempter, this demon suspects the second Adam, and tries to extort the secret).]

[1146] Another inscription is, "Epistle the Second, which is to the Ephesians."

[1147] Literally, "separated."

Ignatius, who is [also called] Theophorus, to the Church which has received grace through the greatness of the Father Most High; to her who presideth in the place of the region of the Romans, who is worthy of God, and worthy of life, and happiness, and praise, and remembrance, and is worthy of prosperity, and presideth in love, and is perfected in the law of Christ unblameable: [wishes] abundance of peace.

From of old have I prayed to God, that I might be counted worthy to behold your faces which are worthy of God: now, therefore, being bound in Jesus Christ, I hope to meet you and salute you, if it be the will [of God] that I should be accounted worthy to the end. For the beginning is well arranged, if I be counted worthy to attain to the end, that I may receive my portion, without hindrance, through suffering. For I am in fear of your love, lest it should injure me. As to you, indeed, it is easy for you to do whatsoever ye wish; but as to me, it is difficult for me to be accounted worthy of God, if indeed ye spare me not.

For there is no other time such as this, that I should be accounted worthy of God; neither will ye, if ye be silent, [ever] be found in a better work than this. If ye let me alone, I shall be the word of God; but if ye love my flesh, again am I [only] to myself a voice. Ye cannot give me anything more precious than this, that I should be sacrificed to God, while the altar is ready; that ye may be in one concord in love, and may praise God the Father through Jesus Christ our Lord, because He has deemed a bishop worthy to be God's, having called him from the east to the west. It is good that I should set from the world in God, that I may rise in Him to life. [1161]

[1161] Literally, "in life."

Ye have never envied any man. Ye have taught others. Only pray ye for strength to be given to me from within and from without, that I may not only speak, but also may be willing, and that I may not merely be called a Christian, but also may be found to be [one]; for if I am found to be [so], I may then also be called [so]. Then [indeed] shall I be faithful, when I am no longer seen in the world. For there is nothing visible that is good. The work is not [a matter [1162] ] of persuasion; but Christianity is great when the world hateth it.

[1162] The meaning is probably similar to that expressed in chap. xiv. of the Epistle to the Ephesians.

I write to all the Churches, and declare to all men, that I willingly die for the sake of God, if so be that ye hinder me not. I entreat of you not to be [affected] towards me with a love which is unseasonable. Leave me to become [the prey of] the beasts, that by their means I may be accounted worthy of God. I am the wheat of God, and by the teeth of the beasts I shall be ground, [1163] that I may be found the pure bread of God. Provoke ye greatly [1164] the wild beasts, that they may be for me a grave, and may leave nothing of my body, in order that, when I have fallen asleep, I may not be a burden upon any one. Then shall I be in truth a disciple of Jesus Christ, when the world seeth not even my body. Entreat of our Lord in my behalf, that through these instruments I may be found a sacrifice to God. I do not, like Peter and Paul, issue orders unto you. They are [1165] apostles, but I am one condemned; they indeed are free, but I am a slave, even until now. But if I suffer, I shall be the freed-man of Jesus Christ, and I shall rise in Him from the dead, free. And now being in bonds, I learn to desire nothing.

[1163] Literally, "I am ground."

[1164] Literally, "with provoking, provoke."

[1165] Literally, "they are who are."

From Syria, and even unto Rome, I am cast among wild beasts, by sea and by land, by night and by day, being bound between ten leopards, which are the band of soldiers, who, even when I do good to them, all the more do evil unto me. I, however, am the rather instructed by their injurious treatment; [1166] but not on this account am I justified to myself. I rejoice in the beasts which are prepared for me, and I pray that they may in haste be found for me; and I will provoke them speedily to devour me, and not be as those which are afraid of some other men, [1167] and will not approach them: even should they not be willing to approach me, I will go with violence against them. Know me from myself what is expedient for me. [1168] Let no one [1169] envy me of those things which are seen and which are not seen, that I should be accounted worthy of Jesus Christ. Fire, and the cross, and the beasts that are prepared, cutting off of the limbs, and scattering of the bones, and crushing of the whole body, harsh torments of the devil--let these come upon me, but [1170] only let me be accounted worthy of Jesus Christ.

[1166] Literally, "by their injury."

[1167] Literally, "and not as that which is afraid of some other men." So Cureton translates, but remarks that the passage is evidently corrupt. The reference plainly is to the fact that the beasts sometimes refused to attack their intended victims. See the case of Blandina, as reported by Eusebius (Hist. Eccl., v. 1.).

[1168] Cureton renders interrogatively, "What is expedient for me?" and remarks that "the meaning of the Syriac appears to be, I crave your indulgence to leave the knowledge of what is expedient for me to my own conscience.' "

[1169] Literally, "nothing."

[1170] Literally, "and."

The pains of the birth stand over against me. [1171]

[1171] The Latin version translates the Greek here, "He adds gain to me."

And my love is crucified, and there is no fire in me for another love. I do not desire the food of corruption, neither the lusts of this world. I seek the bread of God, which is the flesh of Jesus Christ; and I seek His blood, a drink which is love incorruptible.

Chapter IX. [1172]

My spirit saluteth you, and the love of the Churches which received me as the name of Jesus Christ; for those also who were near to [my] way in the flesh, preceded me in every city.

[1173] [Now therefore, being about to arrive shortly in Rome, I know many things in God; but I keep myself within measure, that I may not perish through boasting: for now it is needful for me to fear the more, and not pay regard to those who puff me up. For they who say such things to me scourge me; for I desire to suffer, but I do not know if I am worthy. For zeal is not visible to many, but with me it has war. I have need, therefore, of meekness, by which the prince of this world is destroyed. I am able to write to you of heavenly things, but I fear lest I should do you an injury. Know me from myself. For I am cautious lest ye should not be able to receive [such knowledge], and should be perplexed. For even I, not because I am in bonds, and am able to know heavenly things, and the places of angels, and the stations of the powers that are seen and that are not seen, am on this account a disciple; for I am far short of the perfection which is worthy of God.] Be ye perfectly strong [1174] in the patience of Jesus Christ our God.

Here end the three Epistles of Ignatius, bishop and martyr. [1175]

[1172] Chap. viii. of the Greek is entirely omitted in the Syriac.

[1173] The following passage is not found in this Epistle in the Greek recensions, but forms, in substance, chaps. iv. and v. of the Epistle to the Trallians. Diverse views are held by critics as to its proper place, according to the degree of authority they ascribe to the Syriac version. Cureton maintains that this passage has been transferred by the forger of the Epistle to the Trallians, "to give a fiar colour to the fabrication by introducing a part of the genuine writing of Ignatius; while Hefele asserts that it is bound by the "closest connection" to the preceding chapter in the Epistle to the Trallians.

[1174] Or, as in the Greek, "Fare ye well, to the end."

[1175] [N.B.--The aphoristic genius of Ignatius seems to be felt by his Syrian abbreviator, who reduces whole chapters to mere maxims.]

[1160] Another inscription is, "The Third Epistle."

To the following introductory note of the translators nothing need be prefixed, except a grateful acknowledgment of the value of their labours and of their good judgment in giving us even these spurious writings for purposes of comparison. They have thus placed the materials for a complete understanding of the whole subject, before students who have a mind to subject it to a thorough and candid examination.

The following is the original Introductory Notice:-We formerly stated that eight out of the fifteen Epistles bearing the name of Ignatius are now universally admitted to be spurious. None of them are quoted or referred to by any ancient writer previous to the sixth century. The style, moreover, in which they are written, so different from that of the other Ignatian letters, and allusions which they contain to heresies and ecclesiastical arrangements of a much later date than that of their professed author, render it perfectly certain that they are not the authentic production of the illustrious bishop of Antioch.

We cannot tell when or by whom these Epistles were fabricated. They have been thought to betray the same hand as the longer and interpolated form of the seven Epistles which are generally regarded as genuine. And some have conceived that the writer who gave forth to the world the Apostolic Constitutions under the name of Clement, was probably the author of these letters falsely ascribed to Ignatius, as well as of the longer recension of the seven Epistles which are mentioned by Eusebius.

It was a considerable time before editors in modern times began to discriminate between the true and the false in the writings attributed to Ignatius. The letters first published under his name were those three which exist only in Latin. These came forth in 1495 at Paris, being appended to a life of Becket, Archbishop of Canterbury. Some three years later, eleven Epistles, comprising those mentioned by Eusebius, and four others, were published in Latin, and passed through four or five editions. In 1536, the whole of the professedly Ignatian letters were published at Cologne in a Latin version; and this collection also passed through several editions. It was not till 1557 that the Ignatian Epistles appeared for the first time in Greek at Dillingen. After this date many editions came forth, in which the probably genuine were still mixed up with the certainly spurious, the three Latin letters, only being rejected as destitute of authority. Vedelius of Geneva first made the distinction which is now universally accepted, in an edition of these Epistles which he published in 1623; and he was followed by Archbishop Usher and others, who entered more fully into that critical examination of these writings which has been continued down even to our own day.

The reader will have no difficulty in detecting the internal grounds on which these eight letters are set aside as spurious. The difference of style from the other Ignatian writings will strike him even in perusing the English version which we have given, while it is of course much more marked in the original. And other decisive proofs present themselves in every one of the Epistles. In that to the Tarsians there is found a plain allusion to the Sabellian heresy, which did not arise till after the middle of the third century. In the Epistle to the Antiochians there is an enumeration of various Church officers, who were certainly unknown at the period when Ignatius lived. The Epistle to Hero plainly alludes to Manichæan errors, and could not therefore have been written before the third century. There are equally decisive proofs of spuriousness to be found in the Epistle to the Philippians, such as the references it contains to the Patripassian heresy originated by Praxeas in the latter part of the second century, and the ecclesiastical feasts, etc., of which it makes mention. The letter to Maria Cassobolita is of a very peculiar style, utterly alien from that of the other Epistles ascribed to Ignatius. And it is sufficient simply to glance at the short Epistles to St. John and the Virgin Mary, in order to see that they carry the stamp of imposture on their front; and, indeed, no sooner were they published than by almost universal consent they were rejected.

But though the additional Ignatian letters here given are confessedly spurious, we have thought it not improper to present them to the English reader in an appendix to our first volume. [1176] We have done so, because they have been so closely connected with the name of the bishop of Antioch, and also because they are in themselves not destitute of interest. We have, moreover, the satisfaction of thus placing for the first time within the reach of one acquainted only with our language, all the materials that have entered into the protracted agitation of the famous Ignatian controversy.

[1176] [Spurious writings, if they can be traced to antiquity, are always useful. Sometimes they are evidence of facts, always of opinions, ideas and fancies of their date; and often they enable us to identify the origin of corruptions. Even interpolations prove what later partisans would be glad to find, if they could, in early writers. They bear unwilling testimony to the absence of genuine evidence in favour of their assumptions.]

Ignatius, who is also called Theophorus, to the Church which is at Tarsus, saved in Christ, worthy of praise, worthy of remembrance, and worthy of love: Mercy and peace from God the Father, and the Lord Jesus Christ, be ever multiplied.

From Syria even unto Rome I fight with beasts: not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships "move me, neither count I my life dear unto myself," [1177] in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword, or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: "stand fast in the faith," [1178] and be ye steadfast, "for the just shall live by faith;" [1179] be ye unwavering, for "the Lord causes those to dwell in a house who are of one and the same character." [1180]

[1177] Acts xx. 24.

[1178] 1 Cor. xvi. 13.

[1179] Hab. ii. 4; Gal. iii. 11.

[1180] Ps. lxviii. 7 (after the LXX).

I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only [1181] ] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son of the Creator, and others that He is Himself God over all. [1182] Others, again, hold that He is a mere man, and others that this flesh is not to rise again, so that our proper course is to live and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. A swarm of such evils has burst in upon us. [1183] But ye have not "given place by subjection to them, no, not for one hour." [1184] For ye are the fellow-citizens as well as the disciples of Paul, who "fully preached the Gospel from Jerusalem, and round about unto Illyricum," [1185] and bare about "the marks of Christ" in his flesh. [1186]

[1181] Some omit this.

[1182] That is, as appears afterwards from chap. v., so as to have no personality distinct from the Father.

[1183] The translation is here somewhat doubtful.

[1184] Gal. ii. 5.

[1185] Rom. xv. 19.

[1186] Gal. vi. 17.

Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, "God forbid that I should glory, save in the cross of the Lord Jesus." [1187] And He really suffered, and died, and rose again. For says [Paul], "If Christ should become passible, and should be the first to rise again from the dead." [1188] And again, "In that He died, He died unto sin once: but in that He liveth, He liveth unto God." [1189] Otherwise, what advantage would there be in [becoming subject to] bonds, if Christ has not died? what advantage in patience? what advantage in [enduring] stripes? And why such facts as the following: Peter was crucified; Paul and James were slain with the sword; John was banished to Patmos; Stephen was stoned to death by the Jews who killed the Lord? But, [in truth,] none of these sufferings were in vain; for the Lord was really crucified by the ungodly.

[1187] Gal. vi. 14.

[1188] Acts xxvi. 23 (somewhat inaccurately rendered in English version).

[1189] Rom. vi. 10.

And [know ye, moreover], that He who was born of a woman was the Son of God, and He that was crucified was "the first-born of every creature," [1190] and God the Word, who also created all things. For says the apostle, "There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things." [1191] And again, "For there is one God, and one Mediator between God and man, the man Christ Jesus;" [1192] and, "By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist." [1193]

[1190] Col. i. 15.

[1191] 1 Cor. viii. 6.

[1192] 1 Tim. ii. 5.

[1193] Col. i. 16, 17.

And that He Himself is not God over all, and the Father, but His Son, He [shows when He] says, "I ascend unto my Father and your Father, and to my God and your God." [1194] And again, "When all things shall be subdued unto Him, then shall He also Himself be subject unto Him that put all things under Him, that God may be all in all." [1195] Wherefore it is one [Person] who put all things under, and who is all in all, and another [Person] to whom they were subdued, who also Himself, along with all other things, becomes subject [to the former].

[1194] John xx. 17.

[1195] 1 Cor. xv. 28.

Nor is He a mere man, by whom and in whom all things were made; for "all things were made by Him." [1196] "When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily." [1197] And how could a mere man be addressed in such words as these: "Sit Thou at My right hand?" [1198] And how, again, could such an one declare: "Before Abraham was, I am?" [1199] And, "Glorify Me with Thy glory which I had before the world was?" [1200] What man could ever say, "I came down from heaven, not to do Mine own will, but the will of Him that sent Me?" [1201] And of what man could it be said, "He was the true Light, which lighteth every man that cometh into the world: He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not?" [1202] How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For "in the beginning was the Word, and the Word was with God, [1203] and the Word was God." [1204] And in another place, "The Lord created Me, the beginning of His ways, for His ways, for His works. Before the world did He found Me, and before all the hills did He beget Me." [1205]

[1196] John i. 3.

[1197] Prov. viii. 27, 30.

[1198] Ps. cx. 1.

[1199] John viii. 58.

[1200] John xvii. 5.

[1201] John vi. 38.

[1202] John i. 9, 10, 11.

[1203] John i. 1.

[1204] Some insert here John i. 3.

[1205] Prov. viii. 22, 23, 25.

And that our bodies are to rise again, He shows when He says, "Verily I say unto you, that the hour cometh, in the which all that are in the graves shall hear the voice of the Son of God; and they that hear shall live." [1206] And [says] the apostle, "For this corruptible must put on incorruption, and this mortal must put on immortality." [1207] And that we must live soberly and righteously, he [shows when he] says again, "Be not deceived: neither adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunkards, nor thieves, can inherit the kingdom of God." [1208] And again, "If the dead rise not, then is not Christ raised; our preaching therefore is vain, and your faith is also vain: ye are yet in your sins. Then they also that are fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men most miserable. If the dead rise not, let us eat and drink, for to-morrow we die." [1209] But if such be our condition and feelings, wherein shall we differ from asses and dogs, who have no care about the future, but think only of eating, and of indulging [1210] such appetites as follow after eating? For they are unacquainted with any intelligence moving within them.

[1206] John v. 25, 28.

[1207] 1 Cor. xv. 53.

[1208] 1 Cor. vi. 9.

[1209] 1 Cor. xv. 13, 14, 17, 18, 19, 32.

[1210] Literally, "coming also to the appetite of those things after eating." The text is doubtful.

May I have joy of you in the Lord! Be ye sober. Lay aside, every one of you, all malice and beast-like fury, evil-speaking, calumny, filthy speaking, ribaldry, whispering, arrogance, drunkenness, lust, avarice, vainglory, envy, and everything akin to these. "But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof." [1211] Ye presbyters, be subject to the bishop; ye deacons, to the presbyters; and ye, the people, to the presbyters and the deacons. Let my soul be for theirs who preserve this good order; and may the Lord be with them continually!

[1211] Rom. xiii. 14.

Ye husbands, love your wives; and ye wives, your husbands. Ye children, reverence your parents. Ye parents, "bring up your children in the nurture and admonition of the Lord." [1212] Honour those [who continue] in virginity, as the priestesses of Christ; and the widows [that persevere] in gravity of behaviour, as the altar of God. Ye servants, wait upon your masters with [respectful] fear. Ye masters, issue orders to your servants with tenderness. Let no one among you be idle; for idleness is the mother of want. I do not enjoin these things as being a person of any consequence, although I am in bonds [for Christ]; but as a brother, I put you in mind of them. The Lord be with you!

[1212] Eph. vi. 4.

May I enjoy your prayers! Pray ye that I may attain to Jesus. I commend unto you the Church which is at Antioch. The Churches of Philippi, [1213] whence also I write to you, salute you. Philo, your deacon, to whom also I give thanks as one who has zealously ministered to me in all things, salutes you. Agathopus, the deacon from Syria, who follows me in Christ, salutes you. "Salute ye one another with a holy kiss." [1214] I salute you all, both male and female, who are in Christ. Fare ye well in body, and soul, and in one Spirit; and do not ye forget me. The Lord be with you!

[1213] Literally, "of the Philippians."

[1214] 1 Pet. v. 14.

Ignatius, who is also called Theophorus, to the Church sojourning in Syria, which has obtained mercy from God, and been elected by Christ, and which first [1215] received the name Christ, [wishes] happiness in God the Father, and the Lord Jesus Christ.

The Lord has rendered my bonds light and easy since I learnt that you are in peace, that you live in all harmony both of the flesh and spirit. "I therefore, the prisoner of the Lord, [1216] beseech you, that ye walk worthy of the vocation wherewith ye are called," [1217] guarding against those heresies of the wicked one which have broken in upon us, to the deceiving and destruction of those that accept of them; but that ye give heed to the doctrine of the apostles, and believe both the law and the prophets: that ye reject every Jewish and Gentile error, and neither introduce a multiplicity of gods, nor yet deny Christ under the pretence of [maintaining] the unity of God.

[1216] Literally, "in the Lord."

[1217] Eph. iv. 1.

For Moses, the faithful servant of God, when he said, "The Lord thy God is one Lord," [1218] and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, "The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord." [1219] And again, "And God [1220] said, Let Us make man after our image: and so God made man, after the image of God made He him." [1221] And further, "In the image of God made He man." [1222] And that [the Son of God] was to be made man, [Moses shows when] he says, "A prophet shall the Lord raise up unto you of your brethren, like unto me." [1223]

[1218] Deut. vi. 4; Mark xii. 29.

[1219] Gen. xix. 24.

[1220] The ms. has "Lord."

[1221] Gen. i. 26, 27.

[1222] Gen. v. 1, Gen. ix. 6.

[1223] Deut. xviii. 15; Acts iii. 22, Acts vii. 37.

The prophets also, when they speak as in the person of God, [saying,] "I am God, the first [of beings], and I am also the last, [1224] and besides Me there is no God," [1225] concerning the Father of the universe, do also speak of our Lord Jesus Christ. "A Son," they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God." [1226] And concerning His incarnation, "Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel." [1227] And concerning the passion, "He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed." [1228]

[1224] Literally, "after these things."

[1225] Isa. xliv. 6.

[1226] Isa. ix. 6.

[1227] Isa. vii. 14; Matt. i. 23.

[1228] Isa. liii. 7; Jer. xi. 19.

The Evangelists, too, when they declared that the one Father was "the only true God," [1229] did not omit what concerned our Lord, but wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." [1230] And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us." [1231] And again: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." [1232] And those very apostles, who said "that there is one God," [1233] said also that "there is one Mediator between God and men." [1234] Nor were they ashamed of the incarnation and the passion. For what says [one]? "The man Christ Jesus, who gave Himself" [1235] for the life and salvation of the world.

[1229] John xvii. 3.

[1230] John i. 1.

[1231] John i. 14.

[1232] Matt. i. 1.

[1233] 1 Cor. viii. 4, 6; Gal. iii. 20.

[1234] Eph. iv. 5, 6; 1 Tim. ii. 5.

[1235] 1 Tim. ii. 5.

Whosoever, therefore, declares that there is but one God, only so as to take away the divinity of Christ, is a devil, [1236] and an enemy of all righteousness. He also that confesseth Christ, yet not as the Son of the Maker of the world, but of some other unknown [1237] being, different from Him whom the law and the prophets have proclaimed, this man is an instrument of the devil. And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist. [1238] Moreover, he who affirms Christ to be a mere man is accursed, according to the [declaration of the] prophet, [1239] since he puts not his trust in God, but in man. Wherefore also he is unfruitful, like the wild myrtle-tree.

[1236] Comp. John vi. 70. Some read, "the son of the devil."

[1237] Or, "that cannot be known."

[1238] Comp. 1 John ii. 22, 1 John iv. 3; 2 John 7.

[1239] Jer. xvii. 5.

These things I write to you, thou new olive-tree of Christ, not that I am aware you hold any such opinions, but that I may put you on your guard, as a father does his children. Beware, therefore, of those that hasten to work mischief, those "enemies of the cross of Christ, whose end is destruction, whose glory is in their shame." [1240] Beware of those "dumb dogs," those trailing serpents, those scaly [1241] dragons, those asps, and basilisks, and scorpions. For these are subtle wolves, [1242] and apes that mimic the appearance of men.

[1240] Phil. iii. 18, 19.

[1241] The text is here doubtful.

[1242] Literally, "fox-like thoes," lynxes being perhaps intended.

Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, [1243] your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." [1244] Be ye followers of me. [1245] My soul be for yours, when I attain to Jesus. Remember my bonds. [1246]

[1243] Some think that this is the same person as the Euodias referred to by St. Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3, haitines), the two persons there mentioned were women.

[1244] 1 Cor. xvi. 22.

[1245] Comp. 1 Cor. iv. 16.

[1246] Comp. Col. iv. 18.

Ye presbyters, "feed the flock which is among you," [1247] till God shall show who is to hold the rule over you. For "I am now ready to be offered," [1248] that I "may win Christ." [1249] Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ. Let the people be subject to the presbyters and the deacons. Let the virgins know to whom they have consecrated themselves.

[1247] 1 Pet. v. 2.

[1248] 2 Tim. iv. 6.

[1249] Phil. iii. 8.

Let the husbands love their wives, remembering that, at the creation, one woman, and not many, was given to one man. Let the wives honour their husbands, as their own flesh; and let them not presume to address them by their names. [1250] Let them also be chaste, reckoning their husbands as their only partners, to whom indeed they have been united according to the will of God. Ye parents, impart a holy training to your children. Ye children, "honour your parents, that it may be well with you." [1251]

[1250] Comp. 1 Pet. iii. 6.

[1251] Eph. vi. 1, 3.

Ye masters, do not treat your servants with haughtiness, but imitate patient Job, who declares, "I did not despise [1252] the cause [1253] of my man-servant, or of my maid-servant, when they contended with me. For what in that case shall I do when the Lord makes an inquisition regarding me?" [1254] And you know what follows. Ye servants, do not provoke your masters to anger in anything, lest ye become the authors of incurable mischiefs to yourselves.

[1252] Literally, "If I did despise."

[1253] Or, "judgment."

[1254] Job xxxi. 13, 14.

Let no one addicted to idleness eat, [1255] lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy "be not so much as named among you." [1256] Let not the widows live a life of pleasure, lest they wax wanton against the word. [1257] Be subject to Cæsar in everything in which subjection implies no [spiritual] danger. Provoke not those that rule over you to wrath, that you may give no occasion against yourselves to those that seek for it. But as to the practice of magic, or the impure love of boys, or murder, it is superfluous to write to you, since such vices are forbidden to be committed even by the Gentiles. I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them.

[1255] Comp. 2 Thess. iii. 10.

[1256] Eph. v. 3.

[1257] 1 Tim. v. 6, 11.

I salute the holy presbytery. I salute the sacred deacons, and that person most dear to me, [1258] whom may I behold, through the Holy Spirit, occupying my place when I shall attain to Christ. My soul be in place of his. I salute the sub-deacons, the readers, the singers, the doorkeepers, the labourers, [1259] the exorcists, the confessors. [1260] I salute the keepers of the holy gates, the deaconesses in Christ. I salute the virgins betrothed to Christ, of whom may I have joy in the Lord Jesus. [1261] I salute the people of the Lord, from the smallest to the greatest, and all my sisters in the Lord.

[1258] Literally, "the name desirable to me," referring to Hero the deacon.

[1259] A class of persons connected with the Church, whose duty it was to bury the bodies of the martyrs and others.

[1260] Such as voluntarily confessed Christ before Gentile rulers.

[1261] Some insert here a clause referring to widows.

I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnæans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas, [1262] the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, "Salute one another with a holy kiss." [1263]

[1262] Or, as some read, "Demas."

[1263] 2 Cor. xiii. 12.

I write this letter to you from Philippi. May He who is alone unbegotten, keep you stedfast both in the spirit and in the flesh, through Him who was begotten before time [1264] began! And may I behold you in the kingdom of Christ! I salute him who is to bear rule over you in my stead: may I have joy of him in the Lord! Fare ye well in God, and in Christ, being enlightened by the Holy Spirit.

[1264] Literally, "before ages."

[1215] Comp. Acts xi. 26.

Ignatius, who is also called Theophorus, to Hero, the deacon of Christ, and the servant of God, a man honoured by God, and most dearly loved as well as esteemed, who carries Christ and the Spirit within him, and who is mine own son in faith and love: Grace, mercy, and peace from Almighty God, and from Christ Jesus our Lord, His only-begotten Son, "who gave Himself for our sins, that He might deliver us from the present evil world," [1265] and preserve us unto His heavenly kingdom.

I Exhort thee in God, that thou add [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that "thou mayest fulfil the law of Christ." [1266] Devote [1267] thyself to fasting and prayer, but not beyond measure, lest thou destroy thyself [1268] thereby. Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, "Ye shall eat the good things of the earth." [1269] And again, "Ye shall eat flesh even as herbs." [1270] And again, "Wine maketh glad the heart of man, and oil exhilarates, and bread strengthens him." [1271] But all are to be used with moderation, as being the gifts of God. "For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His." [1272] Give attention to reading, [1273] that thou mayest not only thyself know the laws, but mayest also explain them to others, as the earnest servant [1274] of God. "No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and if a man also strive for masteries, yet is he not crowned except he strive lawfully." [1275] I that am in bonds pray that my soul may be in place of yours.

[1266] Gal. vi. 2.

[1267] Literally, "having leisure for."

[1268] Literally, "cast thyself down."

[1269] Isa. i. 19.

[1270] Gen. ix. 3.

[1271] Ps. civ. 15.

[1272] Eccl. ii. 25 (after LXX.); Zech. ix. 17.

[1273] Comp. 1 Tim. iv. 13.

[1274] Literally, "athlete."

[1275] 2 Tim. ii. 4.

Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep's clothing, [1276] labouring for the destruction of the sheep. If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. "Though he gives all his goods to feed the poor, though he remove mountains, though he give his body to be burned," [1277] let him be regarded by thee as abominable. If any one makes light of the law or the prophets, which Christ fulfilled at His coming, let him be to thee as antichrist. If any one says that the Lord is a mere man, he is a Jew, a murderer of Christ.

[1276] Comp. Matt. vii. 15.

[1277] 1 Cor. xiii. 2.

"Honour widows that are widows indeed." [1278] Be the friend of orphans; for God is "the Father of the fatherless, and the Judge of the widows." [1279] Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice, [1280] ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings [1281] [of the saints]; inquire after every one by name. "Let no man despise thy youth, but be thou an example to the believers, both in word and conduct." [1282]

[1278] 1 Tim. v. 3.

[1279] Ps. lxviii. 5.

[1280] The term hierourgeo, which we have translated as above, is one whose signification is disputed. It occurs once in the New Testament (Rom. xv. 16) where it is translated in our English version simply "ministering." Etymologically, it means "to act as a priest," and we have in our translation followed Hesychius (Cent. iv.), who explains it as meaning "to offer sacrifice." [The whole passage in the Epistle to the Romans, where this word occurs may be compared (original Greek) with Mal. i. 11, Heb. v. 1, etc.]

[1281] Specifically, assemblies for the celebration of the Lord's Supper.

[1282] 1 Tim. iv. 12.

Be not ashamed of servants, for we possess the same nature in common with them. Do not hold women in abomination, for they have given thee birth, and brought thee up. It is fitting, therefore, to love those that were the authors of our birth (but only in the Lord), inasmuch as a man can produce no children without a woman. It is right, therefore, that we should honour those who have had a part in giving us birth. "Neither is the man without the woman, nor the woman without the man," [1283] except in the case of those who were first formed. For the body of Adam was made out of the four elements, and that of Eve out of the side of Adam. And, indeed, the altogether peculiar birth of the Lord was of a virgin alone. [This took place] not as if the lawful union [of man and wife] were abominable, but such a kind of birth was fitting to God. For it became the Creator not to make use of the ordinary method of generation, but of one that was singular and strange, as being the Creator.

[1283] 1 Cor. xi. 11.

Flee from haughtiness, "for the Lord resisteth the proud." [1284] Abhor falsehood, for says [the Scripture], "Thou shalt destroy all them that speak lies." [1285] Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering, [1286] that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For "by alms and fidelity sins are purged away." [1287]

[1284] Jas. iv. 6; 1 Pet. v. 5.

[1285] Ps. v. 6.

[1286] Prov. xiv. 29.

[1287] Prov. xv. 27 (after LXX.: Prov. xvi. 6 in English version)

Chapter VI--Exhortations to purity and caution.

Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; "but let him that glorieth, glory in the Lord." [1288] May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and "he that is hasty to believe is light of heart." [1289]

[1288] 1 Cor. i. 31; 2 Cor. x. 17.

[1289] Sirach xix. 4.

Keep God in remembrance, and thou shalt never sin. Be not double-minded [1290] in thy prayers; for blessed is he who doubteth not. For I believe in the Father of the Lord Jesus Christ, and in His only-begotten Son, that God will show me, Hero, upon my throne. Add speed, therefore, [1291] to thy course. I charge thee before the God of the universe, and before Christ, and in the presence of the Holy Spirit, and of the ministering ranks [of angels], keep in safety that deposit which I and Christ have committed to thee, and do not judge thyself unworthy of those things which have been shown by God [to me] concerning thee. I hand over to thee the Church of Antioch. I have commended you to Polycarp in the Lord Jesus Christ.

[1290] Comp. Jas. i. 6, 8.

[1291] Comp. Epistle to the Antiochians, chap. xii.

The bishops, Onesimus, Bitus, Damas, Polybius, and all they of Philippi (whence also I have written to thee), salute thee in Christ. Salute the presbytery worthy of God: salute my holy fellow-deacons, of whom may I have joy in Christ, both in the flesh and in the spirit. Salute the people of the Lord, from the smallest to the greatest, every one by name; whom I commit to thee as Moses did [the Israelites] to Joshua, who was their leader after him. And do not reckon this which I have said presumptuous on my part; for although we are not such as they were, yet we at least pray that we may be so, since indeed we are the children of Abraham. Be strong, therefore, O Hero, like a hero, and like a man. For from henceforth thou shalt lead [1292] in and out the people of the Lord that are in Antioch, and so "the congregation of the Lord shall not be as sheep which have no shepherd." [1293]

[1292] Comp. Deut. xxxi. 7, 23.

[1293] Num. xxvii. 17.

Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may "God grant that they find mercy of the Lord in that day," [1294] on account of their ministrations to us, whom also I commend to thee in Christ. Salute by name all the faithful in Christ that are at Laodicea. Do not neglect those at Tarsus, but look after them steadily, confirming them in the Gospel. I salute in the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also Mary my daughter, distinguished both for gravity and erudition, as also "the Church which is in her house." [1295] May my soul be in place of hers: she is the very pattern of pious women. May the Father of Christ, by His only-begotten Son, preserve thee in good health, and of high repute in all things, to a very old age, for the benefit of the Church of God! Farewell in the Lord, and pray thou that I may be perfected.

[1294] 2 Tim. i. 18.

[1295] Col. iv. 15.

[1265] Gal. i. 4.

Ignatius, who is also called Theophorus, to the Church of God which is at Philippi, which has obtained mercy in faith, and patience, and love unfeigned: Mercy and peace from God the Father, and the Lord Jesus Christ, "who is the Saviour of all men, specially of them that believe." [1296]

Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, [1297] to put you in remembrance of your Christian course, [1298] "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith," [1299] as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things;" [1300] and one Lord Jesus Christ, our [Lord], "by whom are all things;" [1301] and also one Holy Spirit, who wrought [1302] in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; [1303] and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all." [1304]

[1297] Literally, "to your brother-loving spiritual love according to God."

[1298] Literally, "course in Christ."

[1299] 1 Cor. i. 10; Phil. ii. 2, Phil. iii. 16.

[1300] 1 Cor. viii. 6.

[1301] 1 Cor. viii. 6.

[1302] 1 Cor. xii. 11.

[1303] Literally, "which is given unto the death of the Lord."

[1304] Eph. iv. 5.

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." [1305] And again, "Hath not one God created us? Have we not all one Father? [1306] And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." [1307] And again, "One Lord Jesus Christ." [1308] And in another place, "What is His name, or what His Son's name, that we may know?" [1309] And there is also one Paraclete. [1310] For "there is also," saith [the Scripture], "one Spirit," [1311] since "we have been called in one hope of our calling." [1312] And again, "We have drunk of one Spirit," [1313] with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." [1314] There are not then either three Fathers, [1315] or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to "baptize in the name of the Father, and of the Son, and of the Holy Ghost," [1316] not unto one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour.

[1305] Deut. vi. 4; Mark xii. 29.

[1306] Mal. ii. 10.

[1307] John i. 18.

[1308] 1 Cor. viii. 6.

[1309] Prov. xxx. 4.

[1310] i.e., "Advocate" or "Comforter;" comp. John xiv. 16.

[1311] Eph. iv. 4.

[1312] 1 Cor. xii. 13.

[1313] Eph. iv. 4.

[1314] 1 Cor. xii. 11.

[1315] Comp. Athanasian Creed.

[1316] Matt. xxviii. 19.

For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For "the Word became flesh." [1317] For "Wisdom builded for herself a house." [1318] And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], "A virgin shall conceive in her womb, and bring forth a son." [1319] He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.

[1317] John i. 14.

[1318] Prov. ix. 1.

[1319] Isa. vii. 14.

And indeed, before the cross was erected, he (Satan) was eager that it should be so; and he "wrought" [for this end] "in the children of disobedience." [1320] He wrought in Judas, in the Pharisees, in the Sadducees, in the old, in the young, and in the priests. But when it was just about to be erected, he was troubled, and infused repentance into the traitor, and pointed him to a rope to hang himself with, and taught him [to die by] strangulation. He terrified also the silly woman, disturbing her by dreams; and he, who had tried every means to have the cross prepared, now endeavoured to put a stop to its erection; [1321] not that he was influenced by repentance on account of the greatness of his crime (for in that case he would not be utterly depraved), but because he perceived his own destruction [to be at hand]. For the cross of Christ was the beginning of his condemnation, the beginning of his death, the beginning of his destruction. Wherefore, also, he works in some that they should deny the cross, be ashamed of the passion, call the death an appearance, mutilate and explain away the birth of the Virgin, and calumniate the [human] nature [1322] itself as being abominable. He fights along with the Jews to a denial of the cross, and with the Gentiles to the calumniating of Mary, [1323] who are heretical in holding that Christ possessed a mere phantasmal body. [1324] For the leader of all wickedness assumes manifold [1325] forms, beguiler of men as he is, inconsistent, and even contradicting himself, projecting one course and then following another. For he is wise to do evil, but as to what good may be he is totally ignorant. And indeed he is full of ignorance, on account of his voluntary want of reason: for how can he be deemed anything else who does not perceive reason when it lies at his very feet?

[1320] Eph. ii. 2.

[1321] [This is the idea worked out by St. Bernard. See my note (supra) suffixed to the Syriac Epistle to Ephesians.]

[1322] The various Gnostic sects are here referred to, who held that matter was essentially evil, and therefore denied the reality of our Lord's incarnation.

[1323] The ms. has mageias, "of magic;" we have followed the emendation proposed by Faber.

[1324] Literally, "heretical in respect to phantasy."

[1325] Literally, is "various," or "manifold."

For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand,] He is both God and man, then why dost thou call it unlawful to style Him "the Lord of glory," [1326] who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, "The Word was made flesh," [1327] and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity? [1328]

[1326] 1 Cor. ii. 8.

[1327] John i. 14.

[1328] Matt. iv. 23, Matt. ix. 35.

And how can He be but God, who raises up the dead, sends away the lame sound of limb, cleanses the lepers, restores sight to the blind, and either increases or transmutes existing substances, as the five loaves and the two fishes, and the water which became wine, and who puts to flight thy whole host by a mere word? And why dost thou abuse the nature of the Virgin, and style her members disgraceful, since thou didst of old display such in public processions, [1329] and didst order them to be exhibited naked, males in the sight of females, and females to stir up the unbridled lust of males? But now these are reckoned by thee disgraceful, and thou pretendest to be full of modesty, thou spirit of fornication, not knowing that then only anything becomes disgraceful when it is polluted by wickedness. But when sin is not present, none of the things that have been created are shameful, none of them evil, but all very good. But inasmuch as thou art blind, thou revilest these things.

[1329] Reference seems to be made to obscene heathen practices.

And how, again, does Christ not at all appear to thee to be of the Virgin, but to be God over all, [1330] and the Almighty? Say, then, who sent Him? Who was Lord over Him? And whose will did He obey? And what laws did He fulfil, since He was subject neither to the will nor power of any one? And while you deny that Christ was born, [1331] you affirm that the unbegotten was begotten, and that He who had no beginning was nailed to the cross, by whose permission I am unable to say. But thy changeable tactics do not escape me, nor am I ignorant that thou art wont to walk with slanting and uncertain [1332] steps. And thou art ignorant who really was born, thou who pretendest to know everything.

[1330] i.e., so as to have no separate personality from the Father. Comp. Epistle to the Tarsians, chap. ii.

[1331] Literally, "and taking away Christ from being born."

[1332] Literally, "double."

For many things are unknown [1333] to thee; [such as the following]: the virginity of Mary; the wonderful birth; Who it was that became incarnate; the star which guided those who were in the east; the Magi who presented gifts; the salutation of the archangel to the Virgin; the marvellous conception of her that was betrothed; the announcement of the boy-forerunner respecting the son of the Virgin, and his leaping in the womb on account of what was foreseen; the songs of the angels over Him that was born; the glad tidings announced to the shepherds; the fear of Herod lest his kingdom should be taken from him; the command to slay the infants; the removal into Egypt, and the return from that country to the same region; the infant swaddling-bands; the human registration; the nourishing by means of milk; the name of father given to Him who did not beget; the manger because there was not room [elsewhere]; no human preparation [for the Child]; the gradual growth, human speech, hunger, thirst, journeyings, weariness; the offering of sacrifices, and then also circumcision, baptism; the voice of God over Him that was baptized, as to who He was and whence [He had come]; the testimony of the Spirit and the Father from above; the voice of John the prophet when it signified the passion by the appellation of "the Lamb;" the performance of divers miracles, manifold healings; the rebuke of the Lord ruling both the sea and the winds; evil spirits expelled; thou thyself subjected to torture, and, when afflicted by the power of Him who had been manifested, not having it in thy power to do anything.

[1333] According to many of the Fathers, Satan was in great ignorance as to a multitude of points connected with Christ. [See my note at end of the Syriac Epistle to Ephesians, supra.]

Seeing these things, thou wast in utter perplexity. [1334] And thou wast ignorant that it was a virgin that should bring forth; but the angels' song of praise struck thee with astonishment, as well as the adoration of the Magi, and the appearance of the star. Thou didst revert to thy state of [wilful] ignorance, because all the circumstances seemed to thee trifling; [1335] for thou didst deem the swaddling-bands, the circumcision, and the nourishment by means of milk contemptible: [1336] these things appeared to thee unworthy of God. Again, thou didst behold a man who remained forty days and nights without tasting human food, along with ministering angels at whose presence thou didst shudder, when first of all thou hadst seen Him baptized as a common man, and knewest not the reason thereof. But after His [lengthened] fast thou didst again assume thy wonted audacity, and didst tempt Him when hungry, as if He had been an ordinary man, not knowing who He was. For thou saidst, "If thou be the Son of God, command that these stones be made bread." [1337] Now, this expression, "If thou be the Son," is an indication of ignorance. For if thou hadst possessed real knowledge, thou wouldst have understood that the Creator can with equal ease both create what does not exist, and change that which already has a being. And thou temptedst by means of hunger [1338] Him who nourisheth all that require food. And thou temptedst the very "Lord of glory," [1339] forgetting in thy malevolence that "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." For if thou hadst known that He was the Son of God, thou wouldst also have understood that He who had kept his [1340] body from feeling any want for forty days and as many nights, could have also done the same for ever. Why, then, does He suffer hunger? In order to prove that He had assumed a body subject to the same feelings as those of ordinary men. By the first fact He showed that He was God, and by the second that He was also man.

[1334] Literally, "thou wast dizzy in the head."

[1335] Literally, "on account of the paltry things."

[1336] Literally, "small."

[1337] Matt. iv. 3.

[1338] Or, "the belly."

[1339] 1 Cor. ii. 8.

[1340] Some insert, "corruptible."

Darest thou, then, who didst fall "as lightning" [1341] from the very highest glory, to say to the Lord, "Cast thyself down from hence [1342] [to Him] to whom the things that are not are reckoned as if they were, [1343] and to provoke to a display of vainglory Him that was free from all ostentation? And didst thou pretend to read in Scripture concerning Him: "For He hath given His angels charge concerning Thee, and in their hands they shall bear Thee up, lest thou shouldest dash Thy foot against a stone?" [1344] At the same time thou didst pretend to be ignorant of the rest, furtively concealing what [the Scripture] predicted concerning thee and thy servants: "Thou shalt tread upon the adder and the basilisk; the lion and the dragon shall thou trample under foot." [1345]

[1341] Luke x. 18.

[1342] Matt. iv. 6.

[1343] Comp. Rom. iv. 17.

[1344] Matt. iv. 6.

[1345] Ps. xci. 13.

If, therefore, thou art trodden down under the feet of the Lord, how dost thou tempt Him that cannot be tempted, forgetting that precept of the lawgiver, "Thou shall not tempt the Lord thy God?" [1346] Yea, thou even darest, most accursed one, to appropriate the works of God to thyself, and to declare that the dominion over these was delivered to thee. [1347] And thou dost set forth thine own fall as an example to the Lord, and dost promise to give Him what is really His own, if He would fall down and worship thee. [1348] And how didst thou not shudder, O thou spirit more wicked through thy malevolence than all other wicked spirits, to utter such words against the Lord? Through thine appetite [1349] wast thou overcome, and through thy vainglory wast thou brought to dishonour: through avarice and ambition dost thou [now] draw on [others] to ungodliness. Thou, O Belial, dragon, apostate, crooked serpent, rebel against God, outcast from Christ, alien from the Holy Spirit, exile from the ranks of the angels, reviler of the laws of God, enemy of all that is lawful, who didst rise up against the first-formed of men, and didst drive forth [from obedience to] the commandment [of God] those who had in no respect injured thee; thou who didst raise up against Abel the murderous Cain; thou who didst take arms against Job: dost thou say to the Lord, "If Thou wilt fall down and worship me?" Oh what audacity! Oh what madness! Thou runaway slave, thou incorrigible [1350] slave, dost thou rebel against the good Lord? Dost thou say to so great a Lord, the God of all that either the mind or the senses can perceive, "If Thou wilt fall down and worship me?"

[1346] Deut. vi. 16.

[1347] Luke iv. 6.

[1348] Matt. iv. 9.

[1349] Or, "belly."

[1350] Or, "that always needs whipping."

But the Lord is long-suffering, and does not reduce to nothing him who in his ignorance dares [to utter] such words, but meekly replies, "Get thee hence, Satan." [1351] He does not say, "Get thee behind Me," for it is not possible that he should be converted; but, "Begone, Satan," to the course which thou hast chosen. "Begone" to those things to which, through thy malevolence, thou hast been called. For I know Who I am, and by Whom I have been sent, and Whom it behoves Me to worship. For "thou shall worship the Lord thy God, and Him only shalt thou serve." [1352] I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation.

[1351] Matt. iv. 10.

[1352] Matt. iv. 10; Deut. vi. 13.

These things, brethren, out of the affection which I entertain for you, I have felt compelled to write, exhorting you with a view to the glory of God, not as if I were a person of any consequence, but simply as a brother. Be ye subject to the bishop, to the presbyters, and to the deacons. Love one another in the Lord, as being the images of God. Take heed, ye husbands, that ye love your wives as your own members. Ye wives also, love your husbands, as being one with them in virtue of your union. If any one lives in chastity or continence, let him not be lifted up, lest he lose his reward. Do not lightly esteem the festivals. Despise not the period of forty days, for it comprises an imitation of the conduct of the Lord. After the week of the passion, do not neglect to fast on the fourth and sixth days, distributing at the same time of thine abundance to the poor. If any one fasts on the Lord's Day or on the Sabbath, except on the paschal Sabbath only, he is a murderer of Christ.

Let your prayers be extended to the Church of Antioch, whence also I as a prisoner am being led to Rome. I salute the holy bishop Polycarp; I salute the holy bishop Vitalius, and the sacred presbytery, and my fellow-servants the deacons; in whose stead may my soul be found. Once more I bid farewell to the bishop, and to the presbyters in the Lord. If any one celebrates the passover along with the Jews, or receives the emblems of their feast, he is a partaker with those that killed the Lord and His apostles.

Philo and Agathopus the deacons salute you. I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest. I have sent you this letter through Euphanius the reader, a man honoured of God, and very faithful, happening to meet with him at Rhegium, just as he was going on board ship. Remember my bonds [1353] that I may be made perfect in Christ. Fare ye well in the flesh, the soul, and the spirit, while ye think of things perfect, and turn yourselves away from the workers of iniquity, who corrupt the word of truth, and are strengthened inwardly by the grace of our Lord Jesus Christ.

[1353] Comp. Col. iv. 18.

[1296] 1 Tim. iv. 10.

Mary of Cassobelæ to Ignatius [1354]

Maria, a proselyte of Jesus Christ, to Ignatius Theophorus, most blessed bishop of the apostolic Church which is at Antioch, beloved in God the Father, and Jesus: Happiness and safety. We all [1355] beg for thee joy and health in Him.

[1354] Nothing can be said with certainty as to the place here referred to. Some have conceived that the ordinary reading, Maria Cassobolita, is incorrect, and that it should be changed to Maria Castabalitis, supposing the reference to be to Castabala, a well-known city of Cilicia. But this and other proposed emendations rest upon mere conjecture.

[1355] Some propose to read, "always."

Since Christ has, to our wonder, [1356] been made known among us to be the Son of the living God, and to have become man in these last times by means of the Virgin Mary, [1357] of the seed of David and Abraham, according to the announcements previously made regarding Him and through Him by the company of the prophets, we therefore beseech and entreat that, by thy wisdom, Maris our friend, bishop of our native Neapolis, [1358] which is near Zarbus, [1359] and Eulogius, and Sobelus the presbyter, be sent to us, that we be not destitute of such as preside over the divine word as Moses also says, "Let the Lord God look out a man who shall guide this people, and the congregation of the Lord shall not be as sheep which have no shepherd." [1360]

[1356] Or, "wonderfully."

[1357] The ms. has, "and."

[1358] The ms. has 'Emelapes, which Vossius and others deem a mistake for hemedapes, as translated above.

[1359] The same as Azarbus (comp. Epist. to Hero, chap. ix.).

[1360] Num. xxvii. 16, 17.

But as to those whom we have named being young men, do not, thou blessed one, have any apprehension. For I would have you know that they are wise about the flesh, and are insensible to its passions, they themselves glowing with all the glory of a hoary head through their own [1361] intrinsic merits, and though but recently called as young men to the priesthood. [1362] Now, call thou into exercise [1363] thy thoughts through the Spirit that God has given to thee by Christ, and thou wilt remember [1364] that Samuel, while yet a little child, was called a seer, and was reckoned in the company of the prophets, that he reproved the aged Eli for transgression, since he had honoured his infatuated sons above God the author of all things, and had allowed them to go unpunished, when they turned the office of the priesthood into ridicule, and acted violently towards thy people.

[1361] Literally, "in themselves."

[1362] Literally, "in recent newness of priesthood."

[1363] Literally, "call up."

[1364] Literally, "know."

Moreover, the wise Daniel, while he was a young man, passed judgment on certain vigorous old men, [1365] showing them that they were abandoned wretches, and not [worthy to be reckoned] elders, and that, though Jews by extraction, they were Canaanites in practice. And Jeremiah, when on account of his youth he declined the office of a prophet entrusted to him by God, was addressed in these words: "Say not, I am a youth; for thou shalt go to all those to whom I send thee, and thou shalt speak according to all that I command thee; because I am with thee." [1366] And the wise Solomon, when only in the twelfth year of his age, [1367] had wisdom to decide the important question concerning the children of the two women, [1368] when it was unknown to whom these respectively belonged; so that the whole people were astonished at such wisdom in a child, and venerated him as being not a mere youth, but a full-grown man. And he solved the hard questions of the queen of the Ethiopians, which had profit in them as the streams of the Nile [have fertility], in such a manner that that woman, though herself so wise, was beyond measure astonished. [1369]

[1365] The ancient Latin version translates omogerontas "cruel old men," which perhaps suits the reference better.

[1366] Jer. i. 7.

[1367] Comp. for similar statements to those here made, Epistle to the Magnesians (longer), chap. iii.

[1368] Literally, "understood the great question of the ignorance of the women respecting their children."

[1369] Literally, "out of herself."

Josiah also, beloved of God, when as yet he could scarcely speak articulately, convicts those who were possessed of a wicked spirit as being false in their speech, and deceivers of the people. He also reveals the deceit of the demons, and openly exposes those that are no gods; yea, while yet an infant he slays their priests, and overturns their altars, and defiles the place where sacrifices were offered with dead bodies, and throws down the temples, and cuts down the groves, and breaks in pieces the pillars, and breaks open the tombs of the ungodly, that not a relic of the wicked might any longer exist. [1370] To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king. [1371] For he himself says in a certain place, "I was small among my brethren, and the youngest in the house of my father." [1372]

[1370] 2 Kings xxii., xxiii.

[1371] 1 Sam. xvi.

[1372] Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).

But time would fail me if I should endeavour to enumerate [1373] all those that pleased God in their youth, having been entrusted by God with either the prophetical, the priestly, or the kingly office. And those which have been mentioned may suffice, by way of bringing the subject to thy remembrance. But I entreat thee not to reckon me presumptuous or ostentatious [in writing as I have done]. For I have set forth these statements, not as instructing thee, but simply as suggesting the matter to the remembrance of my father in God. For I know my own place, [1374] and do not compare myself with such as you. I salute thy holy clergy, and thy Christ-loving people who are ruled under thy care as their pastor. All the faithful with us salute thee. Pray, blessed shepherd, that I may be in health as respects God.

[1373] Literally, "to trace up."

[1374] Literally, "measure" or "limits."

Ignatius, who is also called Theaphorus, to her who has obtained mercy through the grace of the most high God the Father, and Jesus Christ the Lord, who died for us, to Mary, my daughter, most faithful, worthy of God, and bearing Christ [in her heart], wishes abundance of happiness in God.

Sight indeed is better than writing, inasmuch as, being one [1375] of the company of the senses, it not only, by communicating proofs of friendship, honours him who receives them, but also, by those which it in turn receives, enriches the desire for better things. But the second harbour of refuge, as the phrase runs, is the practice of writing, which we have received, as a convenient haven, by thy faith, from so great a distance, seeing that by means of a letter we have learned the excellence that is in thee. For the souls of the good, O thou wisest [1376] of women! resemble fountains of the purest water; for they allure by their beauty passers-by to drink of them, even though these should not be thirsty. And thy intelligence invites us, as by a word of command, to participate in those divine draughts which gush forth so abundantly in thy soul.

[1375] Literally, "a part."

[1376] Literally, "all-wise."

But I, O thou blessed woman, not being now so much my own master as in the power of others, am driven along by the varying wills of many adversaries, [1377] being in one sense in exile, in another in prison, and in a third in bonds. But I pay no regard to these things. Yea, by the injuries inflicted on me through them, I acquire all the more the character of a disciple, that I may attain to Jesus Christ. May I enjoy the torments which are prepared for me, seeing that "the sufferings of this present time are not worthy [to be compared] with the glory which shall be revealed in us." [1378]

[1377] Literally, "by the many wills of the adversaries."

[1378] Rom. viii. 18.

I have gladly acted as requested in thy letter, [1379] having no doubt respecting those persons whom thou didst prove to be men of worth. For I am sure that thou barest testimony to them in the exercise of a godly judgment, [1380] and not through the influence of carnal favour. And thy numerous quotations of Scripture passages exceedingly delighted me, which, when I had read, I had no longer a single doubtful thought respecting the matter. For I did not hold that those things were simply to be glanced over by my eyes, of which I had received from thee such an incontrovertible demonstration. May I be in place of thy soul, because thou lovest Jesus, the Son of the living God. Wherefore also He Himself says to thee, "I love them that love Me; and those that seek Me shall find peace." [1381]

[1379] Literally, "I have gladly fulfilled the things commanded by thee in the letter."

[1380] Literally, "by a judgment of God."

[1381] Prov. viii. 17 (loosely quoted from LXX.).

Now it occurs to me to mention, that the report is true which I heard of thee whilst thou wast at Rome with the blessed father [1382] Linus, whom the deservedly-blessed Clement, a hearer of Peter and Paul, has now succeeded. And by this time thou hast added a hundred-fold to thy reputation; and may thou, O woman! still further increase it. I greatly desired to come unto you, that I might have rest with you; but "the way of man is not in himself." [1383] For the military guard [under which I am kept] hinders my purpose, and does not permit me to go further. Nor indeed, in the state I am now in, can I either do or suffer anything. Wherefore deeming the practice of writing the second resource of friends for their mutual encouragement, I salute thy sacred soul, beseeching of thee to add still further to thy vigour. For our present labour is but little, while the reward which is expected is great.

[1382] The original is papa, [common to primitive bishops.]

[1383] Jer. x. 23.

Avoid those that deny the passion of Christ, and His birth according to the flesh: and there are many at present who suffer under this disease. But it would be absurd to admonish thee on other points, seeing that thou art perfect in every good work and word, and able also to exhort others in Christ. Salute all that are like-minded with thyself, and who hold fast to their salvation in Christ. The presbyters and deacons, and above all the holy Hero, salute thee. Cassian my host salutes thee, as well as my sister, his wife, and their very dear children. May the Lord sanctify thee for evermore in the enjoyment both of bodily and spiritual health, and may I see thee in Christ obtaining the crown!

Ignatius, and the brethren who are with him, to John the holy presbyter.

We are deeply grieved at thy delay in strengthening us by thy addresses and consolations. If thy absence be prolonged, it will disappoint many of us. Hasten then to come, for we believe that it is expedient. There are also many of our women here, who are desirous to see Mary [the mother] of Jesus, and wish day by day to run off from us to you, that they may meet with her, and touch those breasts of hers which nourished the Lord Jesus, and may inquire of her respecting some rather secret matters. But Salome also, [the daughter of Anna,] whom thou lovest, who stayed with her five months at Jerusalem, and some other well-known persons, relate that she is full of all graces and all virtues, after the manner of a virgin, fruitful in virtue and grace. And, as they report, she is cheerful in persecutions and afflictions, free from murmuring in the midst of penury and want, grateful to those that injure her, and rejoices when exposed to troubles: she sympathizes with the wretched and the afflicted as sharing in their afflictions, and is not slow to come to their assistance. Moreover, she shines forth gloriously as contending in the fight of faith against the pernicious conflicts of vicious [1384] principles or conduct. She is the lady of our new religion and repentance, [1385] and the handmaid among the faithful of all works of piety. She is indeed devoted to the humble, and she humbles herself more devotedly than the devoted, and is wonderfully magnified by all, while at the same time she suffers detraction from the Scribes and Pharisees. Besides these points, many relate to us numerous other things regarding her. We do not, however, go so far as to believe all in every particular; nor do we mention such to thee. But, as we are informed by those who are worthy of credit, there is in Mary the mother of Jesus an angelic purity of nature allied with the nature of humanity. [1386] And such reports as these have greatly excited our emotions, and urge us eagerly to desire a sight of this (if it be lawful so to speak) heavenly prodigy and most sacred marvel. But do thou in haste comply with this our desire; and fare thou well. Amen.

[1384] Literally, "of vices."

[1385] Some mss. and editions seem with propriety to omit this word.

[1386] Literally, "a nature of angelic purity is allied to human nature."

A Second Epistle of Ignatius to St. John.

His friend [1387] Ignatius to John the holy presbyter.

If thou wilt give me leave, I desire to go up to Jerusalem, and see the faithful [1388] saints who are there, especially Mary the mother, whom they report to be an object of admiration and of affection to all. For who would not rejoice to behold and to address her who bore the true God from her [1389] own womb, provided he is a friend of our faith and religion? And in like manner [I desire to see] the venerable James, who is surnamed Just, whom they relate to be very like Christ Jesus in appearance, [1390] in life, and in method of conduct, as if he were a twin-brother of the same womb. They say that, if I see him, I see also Jesus Himself, as to all the features and aspect of His body. Moreover, [I desire to see] the other saints, both male and female. Alas! why do I delay? Why am I kept back? Kind [1391] teacher, bid me hasten [to fulfil my wish], and fare thou well. Amen.

[1387] Literally, "his own."

[1388] Some omit this word.

[1389] Literally, "of herself." Some read, instead of "de se," "deorum," when the translation will be, "the true God of gods."

[1390] Or, "face." Some omit the word.

[1391] Or, "good."

Her friend [1392] Ignatius to the Christ-bearing Mary.

Thou oughtest to have comforted and consoled me who am a neophyte, and a disciple of thy [beloved] John. For I have heard things wonderful to tell respecting thy [son] Jesus, and I am astonished by such a report. But I desire with my whole heart to obtain information concerning the things which I have heard from thee, who wast always intimate and allied with Him, and who wast acquainted with [all] His secrets. I have also written to thee at another time, and have asked thee concerning the same things. Fare thou well; and let the neophytes who are with me be comforted of thee, and by thee, and in thee. Amen.

[1392] Literally, "his own." [Mary is here called christotokos, and not theotokos, which suggests a Nestorian forgery.]

The lowly handmaid of Christ Jesus to Ignatius, her beloved fellow-disciple.

The things which thou hast heard and learned from John concerning Jesus are true. Believe them, cling to them, and hold fast the profession of that Christianity which thou hast embraced, and conform thy habits and life to thy profession. Now I will come in company with John to visit thee, and those that are with thee. Stand fast in the faith, [1393] and show thyself a man; nor let the fierceness of persecution move thee, but let thy spirit be strong and rejoice in God thy Saviour. [1394] Amen.

[1393] 1 Cor. xvi. 13.

[1394] Luke i. 47.

The learned dissertation of Pearson, on the difficulties of reconciling the supposed year of the martyrdom with the history of Trajan, etc., is given entire in Jacobson (vol. ii. p. 524), against the decision of Usher for a.d. 107. Pearson accepts a.d. 116. Consult also the preface of Dr. Thomas Smith, [1395] in the same work (p. 518), on the text of the original and of the Latin versions, and on the credibility of the narrative. Our learned translators seem to think the text they have used, to be without interpolation. If the simple-minded faithful of those days, so near the age of miracles, appear to us, in some degree, enthusiasts, let us remember the vision of Col. Gardiner, accredited by Doddridge, Lord Lyttleton's vision (see Boswell, anno 1784, chap. xi.), accepted by Johnson and his contemporaries, and the interesting narrative of the pious Mr. Tennent of New Jersey, attested by so many excellent and intelligent persons, almost of our own times.

The following is the Introductory Notice of the translators:-The following account of the martyrdom of Ignatius professes, in several passages, to have been written by those who accompanied him on his voyage to Rome, and were present on the occasion of his death (chaps. v. vi. vii.). And if the genuineness of this narrative, as well as of the Ignatian Epistles, be admitted, there can be little doubt that the persons in question were Philo and Agathopus, with Crocus perhaps, all of whom are mentioned by Ignatius (Epist. to Smyr., chap. x.; to Philad., chap. xi.; to Rom., chap. x.) as having attended him on that journey to Rome which resulted in his martyrdom. But doubts have been started, by Daillé and others, as to the date and authorship of this account. Some of these rest upon internal considerations, but the weightiest objection is found in the fact that no reference to this narrative is to be traced during the first six centuries of our era. [1396] This is certainly a very suspicious circumstance, and may well give rise to some hesitation in ascribing the authorship to the immediate companions and friends of Ignatius. On the other hand, however, this account of the death of Ignatius is in perfect harmony with the particulars recounted by Eusebius and Chrysostom regarding him. Its comparative simplicity, too, is greatly in its favour. It makes no reference to the legends which by and by connected themselves with the name of Ignatius. As is well known, he came in course of time to be identified with the child whom Christ (Matt. xviii. 2) set before His disciples as a pattern of humility. It was said that the Saviour took him up in His arms, and that hence Ignatius derived his name of Theophorus; [1397] that is, according to the explanation which this legend gives of the word, one carried by God. But in chap. ii. of the following narrative we find the term explained to mean, "one who has Christ in his breast;" and this simple explanation, with the entire silence preserved as to the marvels afterwards connected with the name of Ignatius, is certainly a strong argument in favour of the early date and probable genuineness of the account. Some critics, such as Usher and Grabe, have reckoned the latter part of the narrative spurious, while accepting the former; but there appears to be a unity about it which requires us either to accept it in toto, or to reject it altogether. [1398]

[1395] He published an edition of Ignatius, Oxford, 1709.

[1396] [A most remarkable statement. "References" may surely be traced, at least in Eusebius (iii. 36) and Irenæus (Adv. Hæres. v. 28), if not in Jerome, etc. But the sermon of St. Chrysostom (Opp. ii. 593) seems almost, in parts, a paraphrase.]

[1397] [See on this matter Jacobson's note (vol ii. p. 262), and reference to Pearson (Vind. Ignat., part ii. cap. 12). The false accentuation (Theophoros) occurs in some copies to support the myth of the child Ignatius as the God-borne instead of the God-bearing; i.e., carried by Christ, instead of carrying the Spirit of Christ within.]

[1398] [But see the note in Jacobson, vol. ii. p.557.]

When Trajan, not long since, [1399] succeeded to the empire of the Romans, Ignatius, the disciple of John the apostle, a man in all respects of an apostolic character, governed the Church of the Antiochians with great care, having with difficulty escaped the former storms of the many persecutions under Domitian, inasmuch as, like a good pilot, by the helm of prayer and fasting, by the earnestness of his teaching, and by his [constant [1400] ] spiritual labour, he resisted the flood that rolled against him, fearing [only] lest he should lose any of those who were deficient in courage, or apt to suffer from their simplicity. [1401] Wherefore he rejoiced over the tranquil state of the Church, when the persecution ceased for a little time, but was grieved as to himself, that he had not yet attained to a true love to Christ, nor reached the perfect rank of a disciple. For he inwardly reflected, that the confession which is made by martyrdom, would bring him into a yet more intimate relation to the Lord. Wherefore, continuing a few years longer with the Church, and, like a divine lamp, enlightening every one's understanding by his expositions of the [Holy [1402] ] Scriptures, he [at length] attained the object of his desire.

[1399] The date of Trajan's accession was a.d. 98.

[1400] The text here is somewhat doubtful.

[1401] Literally, "any of the faint-hearted and more guileless."

[1402] This word is of doubtful authority.

For Trajan, in the ninth [1403] year of his reign, being lifted up [with pride], after the victory he had gained over the Scythians and Dacians, and many other nations, and thinking that the religious body of the Christians were yet wanting to complete the subjugation of all things to himself, and [thereupon] threatening them with persecution unless they should agree to [1404] worship dæmons, as did all other nations, thus compelled [1405] all who were living godly lives either to sacrifice [to idols] or die. Wherefore the noble soldier of Christ [Ignatius], being in fear for the Church of the Antiochians, was, in accordance with his own desire, brought before Trajan, who was at that time staying at Antioch, but was in haste [to set forth] against Armenia and the Parthians. And when he was set before the emperor Trajan, [that prince] said unto him, "Who art thou, wicked wretch, [1406] who settest [1407] thyself to transgress our commands, and persuadest others to do the same, so that they should miserably perish?" Ignatius replied, "No one ought to call Theophorus [1408] wicked; for all evil spirits [1409] have departed from the servants of God. But if, because I am an enemy to these [spirits], you call me wicked in respect to them, I quite agree with you; for inasmuch as I have Christ the King of heaven [within me], I destroy all the devices of these [evil spirits]." Trajan answered, "And who is Theophorus?" Ignatius replied, "He who has Christ within his breast." Trajan said, "Do we not then seem to you to have the gods in our mind, whose assistance we enjoy in fighting against our enemies?" Ignatius answered, "Thou art in error when thou callest the dæmons of the nations gods. For there is but one God, who made heaven, and earth, and the sea, and all that are in them; and one Jesus Christ, the only-begotten Son of God, whose kingdom may I enjoy." Trajan said, "Do you mean Him who was crucified under Pontius Pilate?" Ignatius replied, "I mean Him who crucified my sin, with him who was the inventor of it, [1410] and who has condemned [and cast down] all the deceit and malice of the devil under the feet of those who carry Him in their heart." Trajan said, "Dost thou then carry within thee Him that was crucified?" Ignatius replied, "Truly so; for it is written, I will dwell in them, and walk in them.' " [1411] Then Trajan pronounced sentence as follows: "We command that Ignatius, who affirms that he carries about within him Him that was crucified, be bound by soldiers, and carried to the great [city] Rome, there to be devoured by the beasts, for the gratification of the people." When the holy martyr heard this sentence, he cried out with joy, "I thank thee, O Lord, that Thou hast vouchsafed to honour me with a perfect love towards Thee, and hast made me to be bound with iron chains, like [1412] Thy Apostle Paul." Having spoken thus, he then, with delight, clasped the chains about him; and when he had first prayed for the Church, and commended it with tears to the Lord, he was hurried away by the savage cruelty [1413] of the soldiers, like a distinguished ram [1414] the leader of a goodly flock, that he might be carried to Rome, there to furnish food to the bloodthirsty beasts.

[1403] The numeral is uncertain. In the old Latin version we find "the fourth," which Grabe has corrected into the nineteenth. The choice lies between "ninth" and "nineteenth," i.e., a.d. 107 or a.d. 116.

[1404] Literally, "would choose to submit to."

[1405] Some read, "fear compelled."

[1406] Literally, "evil-dæmon."

[1407] Literally, "art zealous."

[1408] Or, "one who carries God."

[1409] Literally, "the dæmons."

[1410] The Latin version reads, "Him who bore my sin, with its inventor, upon the cross."

[1411] 2 Cor. vi. 16.

[1412] Literally, "with."

[1413] Or, "beast-like."

[1414] [Better, "like the noble leader," etc.; remitting krios to the margin, as an ignoble word to English ears.]

Wherefore, with great alacrity and joy, through his desire to suffer, he came down from Antioch to Seleucia, from which place he set sail. And after a great deal of suffering he came to Smyrna, where he disembarked with great joy, and hastened to see the holy Polycarp, [formerly] his fellow-disciple, and [now] bishop of Smyrna. For they had both, in old times, been disciples of St. John the Apostle. Being then brought to him, and having communicated to him some spiritual gifts, and glorying in his bonds, he entreated of him to labour [1415] along with him for the fulfilment of his desire; earnestly indeed asking this of the whole Church (for the cities and Churches of Asia had welcomed [1416] the holy man through their bishops, and presbyters, and deacons, all hastening to meet him, if by any means they might receive from him some [1417] spiritual gift), but above all, the holy Polycarp, that, by means of the wild beasts, he soon disappearing from this world, might be manifested before the face of Christ.

[1415] It is doubtful if this clause should be referred to Polycarp.

[1416] Or, "received."

[1417] Literally, "a portion of."

And these things he thus spake, and thus testified, extending his love to Christ so far as one who was about to [1418] secure heaven through his good confession, and the earnestness of those who joined their prayers to his in regard to his [approaching] conflict; and to give a recompense to the Churches, who came to meet him through their rulers, sending [1419] letters of thanksgiving to them, which dropped spiritual grace, along with prayer and exhortation. Wherefore, seeing all men so kindly affected towards him, and fearing lest the love of the brotherhood should hinder his zeal towards the Lord, [1420] while a fair door of suffering martyrdom was opened to him, he wrote to the Church of the Romans the Epistle which is here subjoined.

(See the Epistle as formerly given.)

[1418] The Latin version has, "that he was to." [But compare the martyr's Epistle to the Romans (cap. 5); "yet am I not thereby justified," --a double reference to St. Paul's doctrine, 1 Cor. iv. 4 and 1 Cor. xiii. 3. See also his quotation (Sept., Prov. xviii. 17). Epistle to Magnesians, cap 12.]

[1419] The punctuation and construction are here doubtful.

[1420] Or, "should prevent him from hastening to the Lord."

Having therefore, by means of this Epistle, settled, [1421] as he wished, those of the brethren at Rome who were unwilling [for his martyrdom]; and setting sail from Smyrna (for Christophorus was pressed by the soldiers to hasten to the public spectacles in the mighty [city] Rome, that, being given up to the wild beasts in the sight of the Roman people, he might attain to the crown for which he strove), he [next] landed at Troas. Then, going on from that place to Neapolis, he went [on foot] by Philippi through Macedonia, and on to that part of Epirus which is near Epidamnus; and finding a ship in one of the seaports, he sailed over the Adriatic Sea, and entering from it on the Tyrrhene, he passed by the various islands and cities, until, when Puteoli came in sight, he was eager there to disembark, having a desire to tread in the footsteps of the Apostle Paul. [1422] But a violent wind arising did not suffer him to do so, the ship being driven rapidly forwards; [1423] and, simply expressing his delight [1424] over the love of the brethren in that place, he sailed by. Wherefore, continuing to enjoy fair winds, we were reluctantly hurried on in one day and a night, mourning [as we did] over the coming departure from us of this righteous man. But to him this happened just as he wished, since he was in haste as soon as possible to leave this world, that he might attain to the Lord whom he loved. Sailing then into the Roman harbour, and the unhallowed sports being just about to close, the soldiers began to be annoyed at our slowness, but the bishop rejoicingly yielded to their urgency.

[1421] Or, "corrected."

[1422] Comp. Acts xxviii. 13, 14.

[1423] Literally, "the ship being driven onwards from the stern."

[1424] Literally, "declaring happy."

They pushed forth therefore from the place which is called Portus; [1425] and (the [1426] fame of all relating to the holy martyr being already spread abroad) we met the brethren full of fear and joy; rejoicing indeed because they were thought worthy to meet with Theophorus, but struck with fear because so eminent a man was being led to death. Now he enjoined some to keep silence who, in their fervent zeal, were saying [1427] that they would appease the people, so that they should not demand the destruction of this just one. He being immediately aware of this through the Spirit, [1428] and having saluted them all, and begged of them to show a true affection towards him, and having dwelt [on this point] at greater length than in his Epistle, [1429] and having persuaded them not to envy him hastening to the Lord, he then, after he had, with all the brethren kneeling [beside him], entreated the Son of God in behalf of the Churches, that a stop might be put to the persecution, and that mutual love might continue among the brethren, was led with all haste into the amphitheatre. Then, being immediately thrown in, according to the command of Cæsar given some time ago, the public spectacles being just about to close (for it was then a solemn day, as they deemed it, being that which is called the thirteenth [1430] in the Roman tongue, on which the people were wont to assemble in more than ordinary numbers [1431] ), he was thus cast to the wild beasts close beside the temple, [1432] that so by them the desire of the holy martyr Ignatius should be fulfilled, according to that which is written, "The desire of the righteous is acceptable [1433] [to God]," to the effect that he might not be troublesome to any of the brethren by the gathering of his remains, even as he had in his Epistle expressed a wish beforehand that so his end might be. For only the harder portions of his holy remains were left, which were conveyed to Antioch and wrapped [1434] in linen, as an inestimable treasure left to the holy Church by the grace which was in the martyr.

[1425] [Of which we shall learn more when we come to Hippolytus. Trajan had just improved the work of Claudius at this haven, near Ostia.]

[1426] Literally, "for the."

[1427] Literally, "boiling and saying."

[1428] Or, "in spirit."

[1429] i.e., in his Epistle to the Romans.

[1430] The Saturnalia were then celebrated.

[1431] Literally, "they came together zealously."

[1432] The amphitheatre itself was sacred to several of the gods. [But (para to nao) the original indicates the cella or shrine, in the centre of the amphitheatre where the image of Pluto was exhibited. A plain cross, until the late excavations, marked the very spot.]

[1433] Prov. x. 24.

[1434] Or, "deposited."

Now these things took place on the thirteenth day before the Kalends of January, that is, on the twentieth of December, [1435] Sura and Senecio being then the consuls of the Romans for the second time. Having ourselves been eye-witnesses of these things, and having spent the whole night in tears within the house, and having entreated the Lord, with bended knees and much prayer, that He would give us weak men full assurance respecting the things which were done, [1436] it came to pass, on our falling into a brief slumber, that some of us saw the blessed Ignatius suddenly standing by us and embracing us, while others beheld him again praying for us, and others still saw him dropping with sweat, as if he had just come from his great labour, and standing by the Lord. When, therefore, we had with great joy witnessed these things, and had compared our several visions [1437] together, we sang praise to God, the giver of all good things, and expressed our sense of the happiness of the holy [martyr]; and now we have made known to you both the day and the time [when these things happened], that, assembling ourselves together according to the time of his martyrdom, we may have fellowship with the champion and noble martyr of Christ, who trod under foot the devil, and perfected the course which, out of love to Christ, he had desired, in Christ Jesus our Lord; by whom, and with whom, be glory and power to the Father, with the Holy Spirit, for evermore! Amen.

[1435] [The Greeks celebrate this martyrdom, to this day, on the twentieth of December.]

[1436] To the effect, viz., that the martyrdom of Ignatius had been acceptable to God.

[1437] Literally, "the visions of the dreams."

[a.d. 100.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the times of Trajan and Hadrian. He was a layman; but possibly he bore the name of "Barnabas," and so has been confounded with his holy and apostolic name-sire. It is more probable that the Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and purpose of the two works. It is with great reluctance that I yield to modern scholars, in dismissing the ingenious and temperate argument of Archbishop Wake [1438] for the apostolic origin of this treatise. The learned Lardner [1439] shares his convictions; and the very interesting and ingenious views of Jones [1440] never appeared to me satisfactory, weighed with preponderating arguments, on the other side. [1441]

The Maccabæan spirit of the Jews never burned more furiously than after the destruction of Jerusalem, and while it was kindling the conflagration that broke out under Barchochebas, and blazed so terribly in the insurrection against Hadrian. [1442] It is not credible that the Jewish Christians at Alexandria and elsewhere were able to emancipate themselves from their national spirit; and accordingly the old Judaizing, which St. Paul had anathematized and confuted, would assert itself again. If such was the occasion of this Epistle, as I venture to suppose, a higher character must be ascribed to it than could otherwise be claimed. This accounts, also, for the degree of favour with which it was accepted by the primitive faithful.

It is interesting as a specimen of their conflicts with a persistent Judaism which St. Paul had defeated and anathematized, but which was ever cropping out among believers originally of the Hebrews. [1443] Their own habits of allegorizing, and their Oriental tastes, must be borne in mind, if we are readily disgusted with our author's fancies and refinements. St. Paul himself pays a practical tribute to their modes of thought, in his Epistle to the Galatians iv. 24. This is the ad hominem form of rhetoric, familiar to all speakers, which laid even the apostle open to the slander of enemies (2 Cor. xii. 16),--that he was "crafty," and caught men with guile. It is interesting to note the more Occidental spirit of Cyprian, as compared with our author, when he also contends with Judaism. Doubtless we have in the pseudo-Barnabas something of that oeconomy which is always capable of abuse, and which was destined too soon to overleap the bounds of its moral limitations.

It is to be observed that this writer sometimes speaks as a Gentile, a fact which some have found it difficult to account for, on the supposition that he was a Hebrew, if not a Levite as well. But so, also, St. Paul sometimes speaks as a Roman, and sometimes as a Jew; and, owing to the mixed character of the early Church, he writes to the Romans iv. 1 as if they were all Israelites, and again to the same Church (Rom. xi. 13) as if they were all Gentiles. So this writer sometimes identifies himself with Jewish thought as a son of Abraham, and again speaks from the Christian position as if he were a Gentile, thus identifying himself with the catholicity of the Church.

But the subject thus opened is vast; and "the Epistle of Barnabas," so called, still awaits a critical editor, who at the same time shall be a competent expositor. Nobody can answer these requisitions, who is unable, for this purpose, to be a Christian of the days of Trajan.

But it will be observed that this version has great advantages over any of its predecessor, and is a valuable acquisition to the student. The learned translators have had before them the entire Greek text of the fourth century, disfigured it is true by corruptions, but still very precious, the rather as they have been able to compare it with the text of Hilgenfeld. Their editorial notes are sufficient for our own plan; and little has been left for me to do, according to the scheme of this publication, save to revise the "copy" for printing. I am glad to presume no further into such a labyrinth, concerning which the learned and careful Wake modestly professes, "I have endeavoured to attain to the sense of my author, and to make him as plain and easy as I was able. If in anything I have chanced to mistake him, I have only this to say for myself: that he must be better acquainted with the road than I pretend to be, who will undertake to travel so long a journey in the dark and never to miss his way."

The following is the original Introductory Notice:-Nothing certain is known as to the author of the following Epistle. The writer's name is Barnabas, but scarcely any scholars now ascribe it to the illustrious friend and companion of St. Paul. External and internal evidence here come into direct collision. The ancient writers who refer to this Epistle unanimously attribute it to Barnabas the Levite, of Cyprus, who held such an honourable place in the infant Church. Clement of Alexandria does so again and again (Strom., ii. 6, ii. 7, etc.). Origen describes it as "a Catholic Epistle" (Cont. Cels., i. 63), and seems to rank it among the Sacred Scriptures (Comm. in Rom., i. 24). Other statements have been quoted from the fathers, to show that they held this to be an authentic production of the apostolic Barnabas; and certainly no other name is ever hinted at in Christian antiquity as that of the writer. But notwithstanding this, the internal evidence is now generally regarded as conclusive against this opinion. On perusing the Epistle, the reader will be in circumstances to judge of this matter for himself. He will be led to consider whether the spirit and tone of the writing, as so decidedly opposed to all respect for Judaism--the numerous inaccuracies which it contains with respect to Mosaic enactments and observances --the absurd and trifling interpretations of Scripture which it suggests--and the many silly vaunts of superior knowledge in which its writer indulges--can possibly comport with its ascription to the fellow--labourer of St. Paul. When it is remembered that no one ascribes the Epistle to the apostolic Barnabas till the times of Clement of Alexandria, and that it is ranked by Eusebius among the "spurious" writings, which, however much known and read in the Church, were never regarded as authoritative, little doubt can remain that the external evidence is of itself weak, and should not make us hesitate for a moment in refusing to ascribe this writing to Barnabas the Apostle.

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

Until the recent discovery of the Codex Sinaiticus by Tischendorf, the first four and a half chapters were known only in an ancient Latin version. The whole Greek text is now happily recovered, though it is in many places very corrupt. We have compared its readings throughout, and noted the principal variations from the text represented in our version. We have also made frequent reference to the text adopted by Hilgenfeld in his recent edition of the Epistle (Lipsiæ, T. O. Weigel, 1886).

[1438] Discourse (p. 148) to his Genuine Epistles of the Apostolical Fathers. Philadelphia, 1846.

[1439] Works, ii. 250, note; and iv. 128.

[1440] On the Canon, vol. ii. p. 431.

[1441] To those who may adhere to the older opinion, let me commend the eloquent and instructive chapter (xxiii.) in Farrar's Life of St. Paul.

[1442] Hadrian's purpose to rebuild their city seems to be pointed out in chap. xvi.

[1443] M. Renan may be read with pain, and yet with profit, in much that his Gallio-spirit suggests on this subject. Chap. v., St. Paul, Paris, 1884.

All hail, ye sons and daughters, in the name of our Lord [1445] Jesus Christ, who loved us in peace.

Seeing that the divine fruits [1446] of righteousness abound among you, I rejoice exceedingly and above measure in your happy and honoured spirits, because ye have with such effect received the engrafted [1447] spiritual gift. Wherefore also I inwardly rejoice the more, hoping to be saved, because I truly perceive in you the Spirit poured forth from the rich Lord [1448] of love. Your greatly desired appearance has thus filled me with astonishment over you. [1449] I am therefore persuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound [1450] by the strictest obligation to love you above my own soul, because great are the faith and love dwelling in you, while you hope for the life which He has promised. [1451] Considering this, therefore, that if I should take the trouble to communicate to you some portion of what I have myself received, it will prove to me a sufficient reward that I minister to such spirits, I have hastened briefly to write unto you, in order that, along with your faith, ye might have perfect knowledge. The doctrines of the Lord, then, are three: [1452] the hope of life, the beginning and the completion of it. For the Lord hath made known to us by the prophets both the things which are past and present, giving us also the first-fruits of the knowledge [1453] of things to come, which things as we see accomplished, one by one, we ought with the greater richness of faith [1454] and elevation of spirit to draw near to Him with reverence. [1455] I then, not as your teacher, but as one of yourselves, will set forth a few things by which in present circumstances ye may be rendered the more joyful.

[1445] The Cod. Sin. has simply, "the Lord."

[1446] Literally, "the judgments of God being great and rich towards you;" but, as Hefele remarks, dikaioma seems here to have the meaning of righteousness, as in Rom. v. 18.

[1447] This appears to be the meaning of the Greek, and is confirmed by the ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads "thus," instead of "because," and separates the clauses.

[1448] The Latin reads, "spirit infused into you from the honourable fountain of God."

[1449] This sentence is entirely omitted in the Latin.

[1450] The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld.

[1451] Literally, "in the hope of His life."

[1452] The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: "The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness." We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek.

[1453] Instead of "knowledge" (gnoseos), Cod. Sin. has "taste" (geuseos).

[1454] Literally, "we ought more richly and loftily to approach His fear."

[1455] Instead of, "to Him with fear," the reading of Cod. Sin., the Latin has, "to His altar," which Hilgenfeld adopts.

Since, therefore, the days are evil, and Satan [1456] possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord. Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. [1457] For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, "What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure." [1458] He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation. [1459] And again He says to them, "Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood." [1460] We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not [1461] going astray like them, should ask how we may approach Him. To us, then, He declares, "A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it." [1462] We ought therefore, brethren, carefully to inquire concerning our salvation, lest the wicked one, having made his entrance by deceit, should hurl [1463] us forth from our [true] life.

[1456] The Latin text is literally, "the adversary;" the Greek has, "and he that worketh possesseth power;" Hilgenfeld reads, "he that worketh against," the idea expressed above being intended.

[1457] Or, "while these things continue, those which respect the Lord rejoice in purity along with them--Wisdom," etc.

[1458] Isa. i. 11-14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin.

[1459] Thus in the Latin. The Greek reads, "might not have a man-made oblation." The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek.

[1460] Jer. vii. 22; Zech. viii. 17.

[1461] So the Greek. Hilgenfeld, with the Latin, omits "not."

[1462] Ps. li. 19. There is nothing in Scripture corresponding to the last clause.

[1463] Literally, "sling us out."

He says then to them again concerning these things, "Why do ye fast to Me as on this day, saith the Lord, that your voice should be heard with a cry? I have not chosen this fast, saith the Lord, that a man should humble his soul. Nor, though ye bend your neck like a ring, and put upon you sackcloth and ashes, will ye call it an acceptable fast." [1464] To us He saith, "Behold, this is the fast that I have chosen, saith the Lord, not that a man should humble his soul, but that he should loose every band of iniquity, untie the fastenings of harsh agreements, restore to liberty them that are bruised, tear in pieces every unjust engagement, feed the hungry with thy bread, clothe the naked when thou seest him, bring the homeless into thy house, not despise the humble if thou behold him, and not [turn away] from the members of thine own family. Then shall thy dawn break forth, and thy healing shall quickly spring up, and righteousness shall go forth before thee, and the glory of God shall encompass thee; and then thou shalt call, and God shall hear thee; whilst thou art yet speaking, He shall say, Behold, I am with thee; if thou take away from thee the chain [binding others], and the stretching forth of the hands [1465] [to swear falsely], and words of murmuring, and give cheerfully thy bread to the hungry, and show compassion to the soul that has been humbled." [1466] To this end, therefore, brethren, He is long-suffering, foreseeing how the people whom He has prepared shall with guilelessness believe in His Beloved. For He revealed all these things to us beforehand, that we should not rush forward as rash acceptors of their laws. [1467]

[1464] Isa. lviii. 4, 5.

[1465] The original here is cheirotonian, from the LXX. Hefele remarks, that it may refer to the stretching forth of the hands, either to swear falsely, or to mock and insult one's neighbour.

[1466] Isa. lviii. 6-10.

[1467] The Greek is here unintelligible: the Latin has, "that we should not rush on, as if proselytes to their law."

It therefore behoves us, who inquire much concerning events at hand, [1468] to search diligently into those things which are able to save us. Let us then utterly flee from all the works of iniquity, lest these should take hold of us; and let us hate the error of the present time, that we may set our love on the world to come: let us not give loose reins to our soul, that it should have power to run with sinners and the wicked, lest we become like them. The final stumbling-block (or source of danger) approaches, concerning which it is written, as Enoch [1469] says, "For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance." And the prophet also speaks thus: "Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings." [1470] In like manner Daniel says concerning the same, "And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns." [1471] Ye ought therefore to understand. And this also I further beg of you, as being one of you, and loving you both individually and collectively more than my own soul, to take heed now to yourselves, and not to be like some, adding largely to your sins, and saying, "The covenant is both theirs and ours." [1472] But they thus finally lost it, after Moses had already received it. For the Scripture saith, "And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;" [1473] but turning away to idols, they lost it. For the Lord speaks thus to Moses: "Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed." [1474] And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him. [1475] Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification. [1476] We take earnest [1477] heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One [1478] may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, "Woe to them who are wise to themselves, and prudent in their own sight!" [1479] Let us be spiritually-minded: let us be a perfect temple to God. As much as in us lies, let us meditate upon the fear of God, and let us keep His commandments, that we may rejoice in His ordinances. The Lord will judge the world without respect of persons. Each will receive as he has done: if he is righteous, his righteousness will precede him; if he is wicked, the reward of wickedness is before him. Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord. And all the more attend to this, my brethren, when ye reflect and behold, that after so great signs and wonders were wrought in Israel, they were thus [at length] abandoned. Let us beware lest we be found [fulfilling that saying], as it is written, "Many are called, but few are chosen." [1480]

[1468] Or it might be rendered, "things present." Cotelerius reads, "de his instantibus."

[1469] The Latin reads, "Daniel" instead of "Enoch;" comp. Dan. ix. 24-27.

[1470] Dan. vii. 24, very loosely quoted.

[1471] Dan. vii. 7, 8, also very inaccurately cited.

[1472] We here follow the Latin text in preference to the Greek, which reads merely, "the covenant is ours." What follows seems to show the correctness of the Latin, as the author proceeds to deny that the Jews had any further interest in the promises.

[1473] Ex. xxxi. 18, Ex. xxxiv. 28.

[1474] Ex. xxxii. 7; Deut. ix. 12.

[1475] Literally, "in hope of His faith."

[1476] The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld's text, if we give a somewhat peculiar meaning to ellipein, may be translated: "but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you."

[1477] So the Cod. Sin. Hilgenfeld reads, with the Latin, "let us take."

[1478] The Latin here departs entirely from the Greek text, and quotes as a saying of "the Son of God" the following precept, nowhere to be found in the New Testament: "Let us resist all iniquity, and hold it in hatred." Hilgenfeld joins this clause to the former sentence.

[1479] Isa. v. 21.

[1480] An exact quotation from Matt. xx. 16 or Matt. xxii. 14. It is worthy of notice that this is the first example in the writings of the Fathers of a citation from any book of the New Testament, preceded by the authoritative formula, "it is written."

For to this end the Lord endured to deliver up His flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His blood of sprinkling. For it is written concerning Him, partly with reference to Israel, and partly to us; and [the Scripture] saith thus: "He was wounded for our transgressions, and bruised for our iniquities: with His stripes we are healed. He was brought as a sheep to the slaughter, and as a lamb which is dumb before its shearer." [1481] Therefore we ought to be deeply grateful to the Lord, because He has both made known to us things that are past, and hath given us wisdom concerning things present, and hath not left us without understanding in regard to things which are to come. Now, the Scripture saith, "Not unjustly are nets spread out for birds." [1482] This means that the man perishes justly, who, having a knowledge of the way of righteousness, rushes off into the way of darkness. And further, my brethren: if the Lord endured to suffer for our soul, He being Lord of all the world, to whom God said at the foundation of the world, "Let us make man after our image, and after our likeness," [1483] understand how it was that He endured to suffer at the hand of men. The prophets, having obtained grace from Him, prophesied concerning Him. And He (since it behoved Him to appear in flesh), that He might abolish death, and reveal the resurrection from the dead, endured [what and as He did], in order that He might fulfil the promise made unto the fathers, and by preparing a new people for Himself, might show, while He dwelt on earth, that He, when He has raised mankind, will also judge them. Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who were to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came "not to call the righteous, but sinners to repentance." [1484] Then He manifested Himself to be the Son of God. For if He had not come in the flesh, how could men have been saved by beholding Him? [1485] Since looking upon the sun which is to cease to exist, and is the work of His hands, their eyes are not able to bear his rays. The Son of God therefore came in the flesh with this view, that He might bring to a head the sum of their sins who had persecuted His prophets [1486] to the death. For this purpose, then, He endured. For God saith, "The stroke of his flesh is from them;" [1487] and [1488] "when I shall smite the Shepherd, then the sheep of the flock shall be scattered." [1489] He himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he who prophesies regarding Him, "Spare my soul from the sword, [1490] fasten my flesh with nails; for the assemblies of the wicked have risen up against me." [1491] And again he says, "Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock." [1492]

[1481] Isa. liii. 5, 7.

[1482] Prov. i. 17, from the LXX, which has mistaken the meaning.

[1483] Gen. i. 26.

[1484] Matt. ix. 13; Mark ii. 17; Luke v. 32.

[1485] The Cod. Sin. reads, "neither would men have been saved by seeing Him."

[1486] Cod. Sin. has, "their prophets," but the corrector has changed it as above.

[1487] A very loose reference to Isa. liii. 8.

[1488] Cod. Sin. omits "and," and reads, "when they smite their own shepherd, then the sheep of the pasture shall be scattered and fail."

[1489] Zech. xiii. 7.

[1490] Cod. Sin. inserts "and."

[1491] These are inaccurate and confused quotations from Ps. xxii. 16, 20, and Ps. cxix. 120.

[1492] Isa. l. 6, 7.

When, therefore, He has fulfilled the commandment, what saith He? "Who is he that will contend with Me? let him oppose Me: or who is he that will enter into judgment with Me? let him draw near to the servant of the Lord." [1493] "Woe unto you, for ye shall all wax old, like a garment, and the moth shall eat you up." [1494] And again the prophet says, "Since [1495] as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable." Next, what says He? "And he who shall trust [1496] in it shall live for ever." Is our hope, then, upon a stone? Far from it. But [the language is used] inasmuch as He laid his flesh [as a foundation] with power; for He says, "And He placed me as a firm rock." [1497] And the prophet says again, "The stone which the builders rejected, the same has become the head of the corner." [1498] And again he says, "This is the great and wonderful day which the Lord hath made." [1499] I write the more simply unto you, that ye may understand. I am the off-scouring of your love. [1500] What, then, again says the prophet? "The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb," [1501] and "upon my garment they cast lots." [1502] Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, "Woe to their soul, because they have counselled an evil counsel against themselves, [1503] saying, Let us bind the just one, because he is displeasing to us." [1504] And Moses also says to them, [1505] "Behold these things, saith the Lord God: Enter into the good land which the Lord swore [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey." [1506] What, then, says Knowledge? [1507] Learn: "Trust," she says, "in Him who is to be manifested to you in the flesh--that is, Jesus." For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: "into the good land, a land flowing with milk and honey?" Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, "Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?" [1508] Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit. [1509] For the Scripture says concerning us, while He speaks to the Son, "Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea." [1510] And the Lord said, on beholding the fair creature [1511] man, "Increase, and multiply, and replenish the earth." [1512] These things [were spoken] to the Son. Again, I will show thee how, in respect to us, [1513] He has accomplished a second fashioning in these last days. The Lord says, "Behold, I will make [1514] the last like the first." [1515] In reference to this, then, the prophet proclaimed, "Enter ye into the land flowing with milk and honey, and have dominion over it." [1516] Behold, therefore, we have been refashioned, as again He says in another prophet, "Behold, saith the Lord, I will take away from these, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put hearts of flesh within them," [1517] because He [1518] was to be manifested in flesh, and to sojourn among us. For, my brethren, the habitation of our heart is a holy temple to the Lord. [1519] For again saith the Lord, "And wherewith shall I appear before the Lord my God, and be glorified?" [1520] He says, [1521] "I will confess to thee in the Church in the midst [1522] of my brethren; and I will praise thee in the midst of the assembly of the saints." [1523] We, then, are they whom He has led into the good land. What, then, mean milk and honey? This, that as the infant is kept alive first by honey, and then by milk, so also we, being quickened and kept alive by the faith of the promise and by the word, shall live ruling over the earth. But He said above, [1524] "Let them increase, and rule over the fishes." [1525] Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord. [1526]

[1493] Isa. l. 8.

[1494] Isa. l. 9.

[1495] The Latin omits "since," but it is found in all the Greek mss.

[1496] Cod. Sin. has "believe." Isa. viii. 14, Isa. xxviii. 16.

[1497] Isa. l. 7.

[1498] Ps. cxviii. 22.

[1499] Ps. cxviii. 24.

[1500] Comp. 1 Cor. iv. 13. The meaning is, "My love to you is so great, that I am ready to be or to do all things for you."

[1501] Ps. xxii. 17, Ps. cxviii. 12.

[1502] Ps. xxii. 19.

[1503] Isa. iii. 9.

[1504] Wisdom ii. 12. This apocryphal book is thus quoted as Scripture, and intertwined with it.

[1505] Cod. Sin. reads, "What says the other prophet Moses unto them?"

[1506] Ex. xxxiii. 1; Lev. xx. 24.

[1507] The original word is "Gnosis," the knowledge peculiar to advanced Christians, by which they understand the mysteries of Scripture.

[1508] Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hilgenfeld, however, changes the usual punctuation, which places a colon after prophet, and reads, "For the prophet speaketh the parable of the Lord. Who shall understand," etc.

[1509] The Greek is here very elliptical and obscure: "His Spirit" is inserted above, from the Latin.

[1510] Gen. i. 26.

[1511] Cod. Sin. has "our fair formation."

[1512] Gen. i. 28.

[1513] Cod. Sin. inserts, "the Lord says."

[1514] Cod. Sin. has "I make."

[1515] Not in Scripture, but comp. Matt. xx. 16, and 2 Cor. v. 17.

[1516] Ex. xxxiii. 3.

[1517] Ezek. xi. 19, Ezek. xxxvi. 26.

[1518] Cod. Sin. inserts "Himself;" comp. John i. 14.

[1519] Comp. Eph. ii. 21.

[1520] Comp. Ps. xlii. 2.

[1521] Cod. Sin. omits "He says."

[1522] Cod. Sin. omits "in the midst."

[1523] Ps. xxii. 23; Heb. ii. 12.

[1524] Cod. Sin. has "But we said above."

[1525] Gen. i. 28.

[1526] These are specimens of the "Gnosis," or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow.

Understand, then, ye children of gladness, that the good Lord has foreshown all things to us, that we might know to whom we ought for everything to render thanksgiving and praise. If therefore the Son of God, who is Lord [of all things], and who will judge the living and the dead, suffered, that His stroke might give us life, let us believe that the Son of God could not have suffered except for our sakes. Moreover, when fixed to the cross, He had given Him to drink vinegar and gall. Hearken how the priests of the people [1527] gave previous indications of this. His commandment having been written, the Lord enjoined, that whosoever did not keep the fast should be put to death, because He also Himself was to offer in sacrifice for our sins the vessel of the Spirit, in order that the type established in Isaac when he was offered upon the altar might be fully accomplished. What, then, says He in the prophet? "And let them eat of the goat which is offered, with fasting, for all their sins." [1528] Attend carefully: "And let all the priests alone eat the inwards, unwashed with vinegar." Wherefore? Because to me, who am to offer my flesh for the sins of my new people, ye are to give gall with vinegar to drink: eat ye alone, while the people fast and mourn in sackcloth and ashes. [These things were done] that He might show that it was necessary for Him to suffer for them. [1529] How, [1530] then, ran the commandment? Give your attention. Take two goats of goodly aspect, and similar to each other, and offer them. And let the priest take one as a burnt-offering for sins. [1531] And what should they do with the other? "Accursed," says He, "is the one." Mark how the type of Jesus [1532] now comes out. "And all of you spit upon it, and pierce it, and encircle its head with scarlet wool, and thus let it be driven into the wilderness." And when all this has been done, he who bears the goat brings it into the desert, and takes the wool off from it, and places that upon a shrub which is called Rachia, [1533] of which also we are accustomed to eat the fruits [1534] when we find them in the field. Of this [1535] kind of shrub alone the fruits are sweet. Why then, again, is this? Give good heed. [You see] "one upon the altar, and the other accursed;" and why [do you behold] the one that is accursed crowned? Because they shall see Him then in that day having a scarlet robe about his body down to his feet; and they shall say, Is not this He whom we once despised, and pierced, and mocked, and crucified? Truly this is [1536] He who then declared Himself to be the Son of God. For how like is He to Him! [1537] With a view to this, [He required] the goats to be of goodly aspect, and similar, that, when they see Him then coming, they may be amazed by the likeness of the goat. Behold, then, [1538] the type of Jesus who was to suffer. But why is it that they place the wool in the midst of thorns? It is a type of Jesus set before the view of the Church. [They [1539] place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, "Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me." [1540]

[1527] Cod. Sin. reads "temple," which is adopted by Hilgenfeld.

[1528] Not to be found in Scripture, as is the case also with what follows. Hefele remarks, that "certain false traditions respecting the Jewish rites seem to have prevailed among the Christians of the second century, of which Barnabas here adopts some, as do Justin (Dial. c. Try. 40) and Tertullian (adv. Jud. 14; adv. Marc. iii. 7)."

[1529] Cod. Sin. has "by them."

[1530] Cod. Sin. reads, "what commanded He?"

[1531] Cod. Sin. reads, "one as a burnt-offering, and one for sins."

[1532] Cod. Sin. reads, "type of God," but it has been corrected to "Jesus."

[1533] In Cod. Sin. we find "Rachel." The orthography is doubtful, but there is little question that a kind of bramble-bush is intended.

[1534] Thus the Latin interprets: others render "shoots."

[1535] Cod. Sin. has "thus" instead of "this."

[1536] Literally, "was."

[1537] The text is here in great confusion, though the meaning is plain. Dressel reads, "For how are they alike, and why [does He enjoin] that the goats should be good and alike?" The Cod. Sin. reads, "How is He like Him? For this that," etc.

[1538] Cod. Sin. here inserts "the goat."

[1539] Cod. Sin. reads, "for as he who ... so, says he," etc.

[1540] Comp. Acts xiv. 22.

Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness [1541] should offer a heifer, and slay and burn it, and, that then boys should take the ashes, and put these into vessels, and bind round a stick [1542] purple wool along with hyssop, and that thus the boys should sprinkle the people, one by one, in order that they might be purified from their sins? Consider how He speaks to you with simplicity. The calf [1543] is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners. [1544] And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the Gospel, being twelve in number, corresponding to the twelve tribes [1545] of Israel. But why are there three boys that sprinkle? To correspond [1546] to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing [1547] efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them because they did not hear the voice of the Lord.

[1541] Literally, "men in whom sins are perfect." Of this, and much more that follows, no mention is made in Scripture.

[1542] Cod. Sin. has "upon sticks," and adds, "Behold again the type of the cross, both the scarlet wool and the hyssop,"--adopted by Hilgenfeld.

[1543] Cod. Sin. has, "the law is Christ Jesus," corrected to the above.

[1544] The Greek text is, "then no longer [sinful] men, no longer the glory of sinners," which Dressel defends and Hilgenfeld adopts, but which is surely corrupt.

[1545] Literally, "in witness of the tribes."

[1546] "In witness of."

[1547] Thus the sense seems to require, and thus Dressel translates, though it is difficult to extract such a meaning from the Greek text.

He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, "In the hearing of the ear they obeyed me." [1548] And again He saith, "By hearing, those shall hear who are afar off; they shall know what I have done." [1549] And, "Be ye circumcised in your hearts, saith the Lord." [1550] And again He says, "Hear, O Israel, for these things saith the Lord thy God." [1551] And once more the Spirit of the Lord proclaims, "Who is he that wishes to live for ever? By hearing let him hear the voice of my servant." [1552] And again He saith, "Hear, O heaven, and give ear, O earth, for God [1553] hath spoken." [1554] These are in proof. [1555] And again He saith, "Hear the word of the Lord, ye rulers of this people." [1556] And again He saith, "Hear, ye children, the voice of one crying in the wilderness." [1557] Therefore He hath circumcised our ears, that we might hear His word and believe, for the circumcision in which they trusted is abolished. [1558] For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. [1559] He saith to them, "These things saith the Lord your God"--(here [1560] I find a new [1561] commandment)--"Sow not among thorns, but circumcise yourselves to the Lord." [1562] And why speaks He thus: "Circumcise the stubbornness of your heart, and harden not your neck?" [1563] And again: "Behold, saith the Lord, all the nations are uncircumcised [1564] in the flesh, but this people are uncircumcised in heart." [1565] But thou wilt say, "Yea, verily the people are circumcised for a seal." But so also is every Syrian and Arab, and all the priests of idols: are these then also within the bond of His covenant? [1566] Yea, the Egyptians also practise circumcision. Learn then, my children, concerning all things richly, [1567] that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having received the mysteries [1568] of the three letters. For [the Scripture] saith, "And Abraham circumcised ten, and eight, and three hundred men of his household." [1569] What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred. [1570] The ten and the eight are thus denoted--Ten by I, and Eight by E. [1571] You have [the initials of the, name of] Jesus. And because [1572] the cross was to express the grace [of our redemption] by the letter T, he says also, "Three Hundred." He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted [1573] gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge [1574] than this, but I know that ye are worthy.

[1548] Ps. xviii. 44.

[1549] Isa. xxxiii. 13.

[1550] Jer. iv. 4.

[1551] Jer. vii. 2.

[1552] Ps. xxxiv. 11-13. The first clause of this sentence is wanting in Cod. Sin.

[1553] Cod. Sin. has "Lord."

[1554] Isa. i. 2.

[1555] In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.

[1556] Isa. i. 10.

[1557] Cod. Sin. reads, "it is the voice," corrected, however, as above.

[1558] Cod. Sin. has, "that we might hear the word, and not only believe," plainly a corrupt text.

[1559] Cod. Sin., at first hand, has "slew them," but is corrected as above.

[1560] The meaning is here very obscure, but the above rendering and punctuation seem preferable to any other.

[1561] Cod. Sin., with several other mss., leaves out "new."

[1562] Jer. iv. 3. Cod. Sin. has "God" instead of "Lord."

[1563] Deut. x. 16.

[1564] This contrast seems to be marked in the original. Cod. Sin. has, "Behold, receive again."

[1565] Jer. ix. 25, 26.

[1566] Dressel and Hilgenfeld read, "their covenant," as does Cod. Sin.; we have followed Hefele.

[1567] Cod. Sin. has "children of love," omitting "richly," and inserting it before "looking forward."

[1568] Literally, "doctrines."

[1569] Not found in Scripture: but comp. Gen. xvii. 26, 27, Gen. xiv. 14.

[1570] Cod. Sin. inserts, "and then making a pause."

[1571] This sentence is altogether omitted by inadvertence in Cod. Sin.

[1572] Some mss. here read, "and further:" the above is the reading in Cod. Sin., and is also that of Hefele.

[1573] This is rendered in the Latin, "the more profound gift," referring, as it does, to the Gnosis of the initiated. The same word is used in chap. i.

[1574] Literally, "has learned a more germane (or genuine) word from me," being an idle vaunt on account of the ingenuity in interpreting Scripture he has just displayed.

Now, wherefore did Moses say, "Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?" [1575] He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, "And I will establish my ordinances among this people." [1576] Is there then not a command of God [that] they should not eat [these things]? There is, but Moses spoke with a spiritual reference. [1577] For this reason he named the swine, as much as to say, "Thou shalt not join thyself to men who resemble swine." For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. "Neither shalt thou eat," says he "the eagle, nor the hawk, nor the kite, nor the raven." "Thou shalt not join thyself," he means, "to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others." [1578] So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. "And thou shalt not eat," he says, "the lamprey, or the polypus, or the cuttlefish." He means, "Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned [1579] to death." In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, "Thou shall not," he says, "eat the hare." Wherefore? "Thou shall not be a corrupter of boys, nor like unto such." [1580] Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many [1581] it has. Moreover, "Thou shall not eat the hyena." He means, "Thou shall not be an adulterer, nor a corrupter, nor be like to them that are such." Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, "Thou shalt not be like to those whom we hear of as committing wickedness with the mouth, [1582] on account of their uncleanness; nor shall thou be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth." Moses then issued [1583] three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: "Blessed is the man who hath not walked in the counsel of the ungodly," [1584] even as the fishes [referred to] go in darkness to the depths [of the sea]; "and hath not stood in the way of sinners," even as those who profess to fear the Lord, but go astray like swine; "and hath not sat in the seat of scorners," [1585] even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual [1586] knowledge. But Moses says still further, "Ye shall eat every animal that is cloven-footed and ruminant." What does he mean? [The ruminant animal denotes him] who, on receiving food, recognizes Him that nourishes him, and being satisfied by Him, [1587] is visibly made glad. Well spake [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate [1588] upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [1589] [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, [1590] explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.

[1575] Cod. Sin. has "portion," corrected, however, as above. See Lev. xi. and Deut. xiv.

[1576] Deut. iv. 1.

[1577] Literally, "in spirit."

[1578] Cod. Sin. inserts, "and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others." The text as above seems preferable: Hilgenfeld, however, follows the Greek.

[1579] Cod. Sin. has, "condemned already."

[1580] Dressel has a note upon this passage, in which he refers the words we have rendered, "corrupters of boys," to those who by their dissolute lives waste their fortunes, and so entail destruction on their children; but this does not appear satisfactory. Comp. Clem. Alex. Pædag. ii. 10.

[1581] We have left trupas untranslated. [Cavities, i.e., of conception].

[1582] Cod. Sin. has, "with the body through uncleanness," and so again in the last clause.

[1583] Cod. Sin. inserts, "having received."

[1584] Ps. i. 1.

[1585] Literally, "of the pestilent."

[1586] Cod. Sin. reads, "perfectly," instead of "perfect," as do most mss.; but, according to Dressel, we should read, "have a perfect knowledge concerning the food." Hilgenfeld follows the Greek.

[1587] Or, "resting upon Him."

[1588] Cod. Sin. here has the singular, "one who ruminates."

[1589] Literally, "holy age."

[1590] Cod. Sin. inserts again, "rightly."

Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure [1591] another for themselves. The prophet therefore declares, "Be astonished, O heaven, and let the earth tremble [1592] at this, because this people hath committed two great evils: they have forsaken Me, a living fountain, and have hewn out for themselves broken cisterns. [1593] Is my holy hill Zion a desolate rock? For ye shall be as the fledglings of a bird, which fly away when the nest is removed." [1594] And again saith the prophet, "I will go before thee and make level the mountains, and will break the brazen gates, and bruise in pieces the iron bars; and I will give thee the secret, [1595] hidden, invisible treasures, that they may know that I am the Lord God." [1596] And "He shall dwell in a lofty cave of the strong rock." [1597] Furthermore, what saith He in reference to the Son? "His water is sure; [1598] ye shall see the King in His glory, and your soul shall meditate on the fear of the Lord." [1599] And again He saith in another prophet, "The man who doeth these things shall be like a tree planted by the courses of waters, which shall yield its fruit in due season; and his leaf shall not fade, and all that he doeth shall prosper. Not so are the ungodly, not so, but even as chaff, which the wind sweeps away from the face of the earth. Therefore the ungodly shall not stand in judgment, nor sinners in the counsel of the just; for the Lord knoweth the way of the righteous, but the way of the ungodly shall perish." [1600] Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith, [1601] "Their leaves shall not fade." This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, "And the land of Jacob shall be extolled above every land." [1602] This meaneth the vessel of His Spirit, which He shall glorify. Further, what says He? "And there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live for ever." [1603] This meaneth, [1604] that we indeed descend into the water full of sins and defilement, but come up, bearing fruit in our heart, having the fear [of God] and trust in Jesus in our spirit. "And whosoever shall eat of these shall live for ever," This meaneth: Whosoever, He declares, shall hear thee speaking, and believe, shall live for ever.

[1591] Literally, "should build."

[1592] Cod. Sin. has, "confine still more," corrected to "tremble still more."

[1593] Cod. Sin. has, "have dug a pit of death." See Jer. ii. 12, 13.

[1594] Comp. Isa. xvi. 1, 2.

[1595] Literally, "dark." Cod. Sin. has, "of darkness."

[1596] Isa. xlv. 2, 3.

[1597] Isa. xxxiii. 16. Cod. Sin. has, "thou shalt dwell."

[1598] Cod. Sin. entirely omits the question given above, and joins "the water is sure" to the former sentence.

[1599] Isa. xxxiii. 16-18.

[1600] Ps. i. 3-6.

[1601] Cod. Sin. has, "what meaneth?"

[1602] Zeph. iii. 19.

[1603] Ezek. xlvii. 12.

[1604] Omitted in Cod. Sin.