f^pWMl 
 
Cornell University Library 
 BR60 .W71 1846 
 
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 3 1924 029 189 979 
 
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 the Cornell University Library. 
 
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THE 
 
 GENUINE EPISTLES 
 
 APOSTOLICAL FATHERS, 
 
 ST. ^MENT, ST. IGNATIUS, 
 ST. POIYCARP, ST. BARNABAS, 
 THE PASTOR Of HERMAS; 
 
 AND AN ACCOUNT OF THE 
 
 MAETYRDOMS OF ST. IGNATIUS AND ST. POLYCARP, 
 
 WRITTEN BY THOSE WHO WERE PRESENT AT THEIR SUFFERINGS. 
 
 BEIKG, TOGETHEK WITH 
 
 aijc f olg 0aiptnws of tl)e Ncto ecestament, 
 
 A COMPLETE COLLECTION OF THE MOST PRIMITIVE ANTIQUITY 
 FOR ABOUT A HUNDRED AND FIFTY TEARS AFTER CHRIST. 
 
 TRANSLATED AND PUBLISHED, 
 WITH 
 
 PRELIMINARY DISCOURSES, 
 
 BY THE MOST REVEREND FATHER IN GOD, 
 WILLIAM, LATE LORD ARCHBISHOP OF CANTERBURY. 
 
 PBOM THE SEVENTH LONDON EDITION. 
 
 PHILADELPHIA: 
 
 PUBLISHED BY AN ASSOCIATION OF GENTLEMEN. 
 
 AGENT, Bet. R. DAVIS, assisted bt GEO. W. GORTON, Esq. 
 
 Office, No. 66 North Thibd Street. 
 
 steeeoxyped by l. johnson and co. — libraky edition. 
 
 1846. 
 
GENUINE REMAINS 
 
 OF THE 
 
 APOSTOLICAL FATHERS, 
 
 PART I. 
 
 IN \7HICH ARE COMFRISED 
 
 I. The Epistle of St. Clement to the Corinthians. 
 
 II. The Epistle of St. Polycarp to the Phihppians. 
 
 III. The Epistles of St. Ignatius. 
 
 IV. A Relation of the Martyrdom of St. Ignatius, 
 V. A Relation of the Martyrdom of St. Polycarp. 
 
 PART II. 
 
 IN WHICH ARE COmFRISED 
 
 I. The Epistle of St. Barnabas. 
 II. The Shepherd of Hennas. 
 
 AND 
 
 III. Part of the Second Epistle of St. Clement to the Corinthians. 
 
 ui 
 
THE 
 
 ARCHBISHOP'S PREFACE. 
 
 Having, in the second edition* of "The ApostoUcal 
 Fathers," so far improved the translation I hefore pubhshed 
 of them, as to render it almost a new work, it will be neces- 
 sary for me to give some account of the changes that have 
 been made in it, and what advantages I have had for the 
 making of them. 
 
 The Epistles of St. Clement had been so correctly set 
 forth from the Alexandrian manuscript, by the learned Mr. 
 Patrick Young, that having no other copy to recur to, 
 there are no considerable alterations to be expected in the 
 present edition of them. And yet, even in these, I have not 
 only carefully reviewed my translation, and compared it with 
 the original Greek, and corrected whatsoever I thought to 
 be less exact in it, but, by the help of a new and more accu- 
 rate collation of Mr. Young's copy, with that venerable MS. 
 from which it was taken, I have amended some places in the 
 text itself, which had hitherto escaped all the editors of these 
 epistles. For this I was beholden to the friendly assistance 
 of the very learned and pious Dr. Grabe ; to whose ready 
 help these Apostolical Fathers owe a great part of that ex- 
 actness, with which, I presume, they will appear in this 
 edition of them. 
 
 * The present is a reprint from the seventh edition. 
 
VI PREFACE. 
 
 The Epistles of St. Ignatius having been lately pub- 
 lished at Oxford, by our Reverend Dr. Smith, not only 
 with a much greater correctness in the text than ever they 
 V(rere before, but with the advantage of his own and Bishop 
 Pearson's observations upon the difficult places of them, it 
 cannot be thought but that I must have very much improved 
 my translation of those epistles, from the learned labours of 
 two such eminent masters of antiquity ; and who had taken 
 such great care, not only to restore those venerable pieces 
 to their primitive purity, but to render them clear and intel- 
 ligible to the meanest capacities. One of these epistles had 
 never been set forth from any good MS. in its original 
 Greek, when I published my first edition of them. This, 
 together with the martyrdom of that blessed saint, has since 
 been printed by Monsieur Ruinard at Paris, and from 
 thence by Dr. Grabe at Oxford. I have compared my 
 translation of both with their copy ; and not only corrected 
 it where it disagreed with that, but have noted in the margin 
 the chief variations of this last edition, from those which had 
 been published by Archbishop Usher, and Isaac Vossius 
 before. 
 
 Of the Epistle, and Martyrdom, of St. Polycarp, and 
 the Epistle of Barnabas, I have little to say more than 
 that I have revised the translation of them with all the care 
 I could, and rendered it much more correct (especially the 
 Epistle of Barnabas) than it was before. But as for the 
 Books of Hermas, I may without vanity affirm, that they 
 are not only more exact in the translation than they were 
 before, but that the very books themselves will be found in 
 greater purity in this than in any other edition that has ever 
 yet been pubhshed of them. The old Latin version has been 
 entirely collated with an ancient manuscript of it in the 
 Lapibeth library ; and from thence amended in more places 
 than could well have been imagined. And that very version 
 itself has been farther improved from a multitude of new 
 fragments of the original Greek never before observed ; and 
 
PREFACE. Vii 
 
 for the most part taken out of the late magnificent edition 
 of the Works of St. Athanasius ; though that piece he none 
 of his, but the work of the Younger Athanasius, patriarch 
 of the same church, who Hved about the seventh century. 
 [See torn. II. p. 251, Doctrin. ad Antioch. Bucem.'] Both 
 these advantages I do hkewise owe to the same learned 
 person" I before mentioned ; who not only purposely collated 
 the one for me, but readily communicated tb me the extracts 
 he had made for his own use out of the other. 
 
 Having said thus much concerning the several pieces 
 themselves here set forth, and the translation of them, I shall 
 not trouble the reader with any long account of my own 
 introductory discourse ; in which I have added some things, 
 and corrected others. I hope, as it now stands, it may be 
 of some use to those who have not any better opportunities 
 of being acquainted with these matters ; and convince them 
 of the just regard that is due to the discourses which follow 
 it, upon this double account, both that they were (for the 
 most part) truly written by those whose names they bear, 
 and that those writers lived so near the apostolical times, 
 that it cannot be doubted but that they do indeed represent 
 to us the doctrine, government, and discipline of the church, 
 as they received it from the apostles; the apostles from 
 Christ, and that blessed Spirit, who directed them both in 
 what they taught, and in what they ordained. 
 
 What that doctrine, government, and discipline is, I have 
 particularly shown in the eleventh chapter of my discourse. 
 I shall only observe here, that it is so exactly agreeable to 
 the present doctrine, government, and discipline of the 
 church of England by law established, that no one who 
 allows of the one can reasonably make any exceptions against 
 the other. So that we must either say, that the immediate 
 successors of the apostles had departed from the institutions 
 of those holy men from whom they received their instruction 
 
 "Dr. Grabe. 
 
VIU PREFACE. 
 
 in the gospel of Christ, and by whom they were converted 
 to the faith of it ; or, if that be too unreasonable to be sup- 
 posed of such excellent persons, who not only lived in some 
 of the highest stations of the Christian church, but the most 
 of them suffered martyrdom for the sake of it, we must then 
 conclude, what is indeed the truth, that the church of Eng- 
 land, whereof we are members, is, both in its doctrine, 
 government, discipline, and worship, truly apostolical; and 
 in all respects comes the nearest up to the primitive pattern 
 of any Christian church at this day in the world. 
 
GENERAL CONTENTS. 
 
 PRELIMINARY DISCOURSE RELATING TO THE SEVERAL 
 TREATISES, AND THE AUTHORS OF THEM. 
 
 CHAPTER I. 
 
 FACE 
 
 Introduction 1 
 
 CHAPTER II. 
 
 That the pieces here put together are all that remain of the most 
 
 primitive and apostolical antiquity 2 
 
 CHAPTER III. 
 
 Of the authority of the following Treatises ; and the deference 
 
 that ought to be paid to them upon the account of it . . 14 
 
 CHAPTER IV. 
 
 Of the subject of the following Discourses, and of the use that is to 
 
 be made of them 23 
 
 CHAPTER V. 
 
 Of the manner after which these Discourses are written, and the 
 
 simplicity of style used in them 30 
 
 b 
 
CONTENTS. 
 
 THE FIRST PART. 
 
 Preliminary Discourse on the First Epistle of St. Clement to the 
 
 Corinthians 33 
 
 The First Epistle of St. Clement to the Corinthians. ... 42 
 
 I. II. He commends them for their excellent Order and Piety in Christ, before their 
 Schism brake out. 
 
 III. How their Divisions began. 
 
 IV. v. YI. Envy and Emulation the Original of all Strife and Disorder. Exam- 
 ples of all Mischiefs they have occasioned. 
 
 VII. VIII. He exhorts them to look up to the Rules of their Religion, and repent 
 of their Divisions, and they shall be forgiven. 
 
 IX. X. To encourage them whereunto he sets before them the examples of Holy 
 Men whose Piety is recorded in the Scriptures. 
 
 XI. XII. And particularly such as have been emineVit for their Kindness and 
 Charity to their Neighbours. 
 
 XIII. Wliat Rules our Religion has left us to this purpose. 
 
 XIV. XV. Which he applies to the Case of the Corinthians, exhorting them to put 
 an end to their Contentions so contrary to their Duty. 
 
 XVI. XVII. XVIII. In order to this, he advises them to be humble ; and that from 
 the Examples of our Saviour, and of holy Men in all Ages. 
 
 XEX. XX. He returns to the Business of their Divisions, which, by more Argu- 
 ments, he again persuades them to compose. 
 
 XXI. He exhorts them to Obedience, from the consideration of the Goodness of 
 God, and of his Presence in every Place. 
 
 XXII. XXni. XXIV. Of Faith ; and particularly what we are to believe as to the 
 future Resurrection. 
 
 XXV. to XXVn. This Article at large proved. 
 
 XXVni. He again exhorts them to Obedience : That it is impossible to escape the 
 Vengeance of God, if we continue in Sin. 
 
 XXIX. This farther enforced ftom the consideration of their Relation to God, as his 
 Elect. 
 
 XXX. How we must live that we may please God. 
 
 XXXI. XXXn. We are justified by Faith. 
 
 XXXni. Yet this must not lessen our Care to live well, nor our Pleasure in it 
 
CONTENTS. XI 
 
 XXXrV. This enforced from the Examples of the holy Angels, and from the ex- 
 ceeding greatness of that Reward which God has prepared for us. 
 
 XXXV. XXXVI. We must attain unto this Reward by Faith and Obedience. 
 
 XXXVII. Which we must carry oh in an orderly pursuing of the Duties of our 
 several Stations, without Envying or Contentions. 
 
 XXXVIII. The necessity of different Orders among Men. We have none of us 
 any thing but what we received of God: whom, therefore, we ought in every 
 condition thankfiiUy to obey. 
 
 XXXIX. &c. From whence he exhorts them to do every thing orderly in the 
 church, as the only way to please God. 
 
 XLn. The Orders of Ministers in Christ's Church, established by the Apostles, ac- 
 cording to Christ's command. 
 
 XLin. And after the example of Moses. 
 
 XLrV. Therefore they who have been duly placfed in the Ministry, according to 
 their order, cannot, without great Sin, be put out of it. 
 
 XLV. &c. He exhorts them to Peace, from Examples out of the Holy Scriptures. 
 
 XL VII. XLVm. Particularly from St. Paul's Exhortation to them. 
 
 XLIX. The Value which God puts upon Love and Unity : The Effects of a true 
 Charity. 
 
 L. Which is the Gift of God, and must be obtained by Prayer. 
 
 LI. Ln. He exhorts such as have been concerned in these Divisions to repent, and 
 return to their Unity, confessing their Sin to God. 
 
 LIII. LIV. Which he enforces from the example of Moses. 
 
 LV. Nay, of many among the Heathen; and of Judith and Esther among the 
 Jews. 
 
 LVI. The Benefit of mutual Advice and Correction. 
 
 LVII. He entreats them to follov? that which is here given to them. 
 
 LVni. Recommends them to God. 
 
 LIX. Desires speedily to hear that this epistle has had a good Effect upon them. 
 
 LX. And so concludes. 
 
 Preliminary Discourse on the Epistle of St. Polycarp to the Philip- 
 
 pians 69 
 
 The Epistle of St. Polycarp to the Philippians .... 78 
 
 Afteh the Saiutatiotst, 
 1. He commends the PHrLippiAns for their respect to those who suffered for the 
 gospel, and for their own faith and piety. I. 
 
XU CONTENTS. 
 
 8. He exhorts them to continue in both ; and that particularly, from the considera- 
 tion of the resurrection and judgment to come. II. 
 
 For their better accomplishing whereof, 
 
 3. He advises them to call to mind the doctrine which St. Pin had taught 
 them, whilst he was in person among them, and after wrote to them in his 
 epistle, m. 
 
 The sum of all which he now goes on particularly to set before them : 
 
 I. As TO Practicai Duties. 
 
 1. Faith, hope, charity. III. 
 
 2. Against covetousness. IV. 
 
 3. The duties of husbands, wives, widows. lb. 
 
 4. Of deacons, young men, virgins. V. 
 
 5. Of presbyters. VI. 
 
 All which he again enforces with the consideration of that account we must one day 
 give to God of all our actions. 
 
 II. As to Matters of Faith. 
 
 1. What we are to believe concerning our Saviour Christ, his nature, and suffer- 
 
 ings. VII. 
 
 2. Of the future resurrection and judgment. lb. 
 
 Which being thus set forth, he finally exhorts them, 
 
 1. To prayer. VII. 
 
 2. To steadfastness in their faith. VIII. 
 
 Enforced from the examples of the patience and constancy 
 Of our Saviour Christ. lb. 
 Of his apostles and saints. IX. 
 
 3. To carefulness in all well-doing. X. 
 
 And more particularly yet, from the miscarriage of Valens, who had been a presby- 
 ter among them, he exhorts them, 
 
 4. To beware of covetousness. XI. 
 
 5. Not to be too severe towards such persons, either in their censures of them, or 
 
 behaviour towards them. XII. 
 
 He prays for them, and then exhorts them, 
 
 6. To pray for all others. lb. 
 
 And having thus done with what was instructive of his epistle, he advertises them 
 of his sending Ignatius's epistles to them. XIII. 
 
 And desires an account of him from them. XIV. 
 
CONTENTS. xiii 
 
 And, lastly, he recommends Crescens, by whom he wrote this epistle, together with 
 his sister, to their favour and assistance, lb. 
 
 Preliminary Discourse on the Epistles of St. Ignatius 
 
 The Epistle of St. Ignatius to the Ephesians .... 92 
 
 Atteb the Salutatiok, 
 
 I. He thanks them for sending Onesimus, their bishop, to him, whom he greatly 
 
 commends, and expresses his joy to receive from him so good a character of 
 them. 
 
 II. He mentions the rest of their members who were sent with Onesimus to him, 
 
 and exhorts them to unity, by a due subjection to their bishops and presbyters. 
 
 III. He excuses the liberty he takes of admonishing them, and so returns to his ad- 
 vice to them ; 
 
 IV. Which is still the same ; namely, by a due subjection to their bishop, to pre- 
 serve unity among themselves : 
 
 V. The benefit of which he particularly sets out to them. 
 
 VI. That they ought not to respect their bishop the less, because he is not forward 
 in exacting it from them ; but should rather honoiu: him the more ; which he 
 also commends them for doing. 
 
 Vn. He warns them against heretics ; bidding them stick to their Master, Jesus 
 Christ, whose divine and human nature he declares to them, 
 
 Vm. IX. He commends them for their care to keep themselves from false teachers, 
 and shows them the way to Ood. 
 
 X. He exhorts them to prayer, and to behave themselves unblamably towards those 
 
 that are without ; 
 
 XI. Xn. To be careful of their salvation ; to pray for lumsel^ whose own worth he 
 much lessens in comparison of theirs ; especially, 
 
 Xm. XrV. To be frequent in public devotion : to live in unity, in faith and in cha- 
 rity: and 
 
 XV. To show forth the truth of their profession by their works : 
 
 XVI. XVn. To have a care that the gospel of Christ be not corriqited : 
 
 XVIII. Upon which occasion he treats particularly of the three great mysteries of 
 Christianity, viz. the virginity of Mary, and the incarnation and death of Christ, 
 which he says were hid from the Devil. 
 
 XIX. How the birth of Christ was, in a most extraordinary manner, revealed to the 
 world. 
 
XIY tONTENTS. 
 
 XX. XXI. Of all which he promises to write more largely in a second epistle, and 
 then finally undertakes for their salvation, if they continued, as he had eihorted 
 them, to pursue it, by unity among themselves and piety towards God. 
 
 The Epistle of St. Ignatius to the Magnesians ... 98 
 
 After the Saiutation, he ssciAitES, 
 
 I. The occasion of his writing to them, and to the other churches that were about 
 
 them ; and then mentions, 
 
 II. The arrival of Damas, their bishop and of the rest whom they had sent unto 
 
 him. 
 
 III. He exhorts them to all due reverence and subjection to their bishop ; notwith- 
 standing he " was but a young man, and had not long been in that great office 
 among them. 
 
 rV. Which also they must show if they will be Christians indeed. 
 
 V. That we must all die in a little time ; and then be for ever either happy or mise- 
 
 rable. 
 
 » 
 
 VI. He exhorts them, therefore to live orderly, and to maintain a unity among each 
 
 other. 
 
 VII. And that especially by a due subjection to their bishop and presbyters. 
 
 VIII. K. X. He cautions them against false opinions, especially those of Ebion ' 
 and the Judaizing Christians. 
 
 XI. He apologizes for this advice, which he gave not to reprove, but to forewarn 
 them. 
 
 Xn. Whose faith and piety he here greatly commends ; and 
 
 XIII. Exhorts them to go on and increase in both. 
 
 XrV. He desires their prayers, both for himself and his church at Antioch. 
 
 XV., And then concludes all with the salutations of those who were present with 
 him at the VTriting of this epistle. 
 
 The Epistle of St. Ignatius to the Trallians .... 102 
 
 The SALUTATioif 
 
 L He acknowledges the coming of their bishop, and his receipt of their charity by 
 him. 
 
 II. He commends them for their orderly subjection to their bishops, priests, and 
 deacons ; and exhorts them to continue in it. 
 
 » Coteler. in loc. ' Pearson. Vind. Ign. par. ii. cap. 4. 
 
CONTENTS. XV 
 
 ni. He enforces the same exhortation, commends their bishop, and excuses his not 
 writing more fully to them of this matter ; 
 
 IV. Which he does not, lest he should seem to take too much upon him, and be 
 
 too much exalted in his own conceit, which would be very dangerous to him, 
 who is afraid even of his over-great desire to suffer, lest it should be prejudicial 
 to him. 
 
 V. Another reason why he did not write more largely to them was, that at present 
 
 tbey were not able to bear it. 
 
 YI. He warns them against heretics who poison the sound word of Christ ; and 
 
 Vn. Exhorts them, by humility of mind, and unity with the church, to guard them- 
 selves against them : 
 
 Vin. And this he does, not that he knows of any present need they had of his ad- 
 vice, but to prevent any mischief from falling upon them : 
 
 JX. To which end, he briefly sets before them the true doctrine concerning Christ ; 
 
 X. And particularly exposes the error of some, who taught that he seemed only to 
 
 die, but did not really suffer. 
 
 XI. From these he would have them flee. 
 
 Xn. He returns again to his exhortation of them to unity ; and desires their prayers 
 of which he was much in need ; 
 
 Xm. Which also he begs for his church at Antioch. And having given them the 
 salutations of those who were with him, and once more exhorted them to due 
 submission to their bishop, &c., he concludes. 
 
 The Epistle of St. Ignatius to the Romans 106 
 
 The Salutation. 
 
 I. He testifies his desire to come unto them; and his hopes of suffering for Christ 
 unless they prevent it, — 
 
 n. Which he earnestly entreats them not to do ; 
 
 III. But rather to pray for him, that God would strengthen him to the combat unto 
 which he had called him. 
 
 IV. He expresses the great desire he had to suffer martyrdom, 
 
 v. VI. And the mighty advantage it would be to him so to do ; 
 
 vn. Vni. And therefore again entreats them, that they would not do any thing to 
 prevent it. 
 
 IX. He desires their prayers for his church at Antioch ; and expresses the kindness 
 of the Christians to him on his way to them: 
 
XVI CONTENTS. 
 
 X. And then concludes, with liis recommendations of those who came from Syria 
 with him, and were gone before to Rome, to their favourable acceptance. 
 
 In the Second Edition this Epistle was compared with the Greek set out by Dr. Gbabe 
 in his Spicileg. torn. ii. p. 13, &c. 
 
 The Epistle of St. Ignatius to the Philadelphians . . .110 
 
 The Saldtatiow. 
 
 I. He begins with a very great commendation of their bishop, whom they had sent 
 
 unto him. 
 
 II. He warns them against divisions ; and exhorts them to stick close to their bishop, 
 
 as the best means to avoid &Iling into errors and false doctrines; 
 
 III. rV. Which exhortation he again enforces, and shows them the danger of follow- 
 ing any persons, to the making of a schism in the church. 
 
 V. He excuses the length of this advice, which proceeded from his love towards them ; 
 
 desires their prayers ; and shows how the holy men under the law, as well as 
 since imder the gospel, were all united in Christ : 
 
 VI. Yet this must not prompt them to receive their doctrine who would tempt ihem 
 to Judaize. 
 
 Vn. He declares what his own conduct had been whilst he was amongst them ; 
 
 ym. IX. And exhorts them, afier his example, to maintain a pure doctrine, in 
 unity with one another. 
 
 X. He recounts to them how he had heard that the persecution was stopped in his 
 
 church at Antioch ; and directs them to send some messenger thither to con- 
 gratulate with them thereupon. 
 
 XI. He tells them what persons were still with him ; and thanks them for the kind 
 entertainment they gave to some of them : and so concludes with the common 
 salutation of those who were present at his writing of this epistle to them. 
 
 The Epistle of St. Ignatius to the Smyrnasans . . . .114 
 
 The SALUTATioif. 
 
 I. He declares the joy he had to hear of their firmness in the gospel : the substance 
 
 of which, as to what concerns the person of Christ, he briefly repeats to them : 
 
 II. And this against such as pretend that Christ suffered only in show, and not really. 
 
 Against these, 
 
 in. He assures them that he knew Christ was a true man, even after his resurrec- 
 tion ; and did give manifest proofs to his disciples of his being such. 
 
CONTENTS. Xvii 
 
 IV. He exhorts theiUi therefore, to have nothing to do with those heretics whom he 
 here opposes ; nor believes that he would suffer so much for the faith of Christ, 
 unless he were very sure of the truth of it. 
 
 V. He shows them, farther, the danger of the doctrine before mentioned ; and how 
 
 they who held it did, in effect, deny Christ. 
 
 VI. How dangerous this is ! And bow different those who maintain this doctrine 
 are, in all other respects, from the church of Christ ! 
 
 yn. That it will, therefore, become them to guard themselves against such persons. 
 
 Vm. To this end he exhorts them to follow their bishop and pastors ; but especially 
 their bishop. 
 
 TX. He thanks them for their kindness to himself. 
 
 X. And to those which were with him, which God will reward. 
 
 XI. He acquaints them with the ceasing of the persecution at Antioch : he exhorts 
 them to send a messenger thither, to congratulate with them on this occasion. 
 
 XIL He concludes with his own salutation, and the remembrance of those that were 
 with him, to them all in general, to several in particular. 
 
 The Epistle of St. Ignatius to St. Polycarp . . .118 
 
 The Salutatioit. 
 
 I. He blesses God for the firm establishment of Polycarp in all piety, and gives him 
 many particular directions for his improvement in it. 
 
 n. But especially with relation to the church over which he was bishop. 
 
 m. IV. He continues his advice to him ; and 
 
 V. Teaches him what advice he should give to others : 
 
 VI. In which he continues ; and especially enforces unity among themselves, and 
 subjection to their bishop. 
 
 Vn. He recounts to Polycarp the peace of his church in Syria : and directs him 
 to appoint some messenger to go to Antioch to rejoice with them on that 
 occasion. 
 
 vm. He desires Polycarp to write to the same effect to the neighbouring churches, 
 which he had not himself time to do ; 
 
 And then concludes all with his salutation both to Polycarp and to several of the 
 church of Smyrna, by name. 
 
 Preliminary Discourse on the Martyrdom of St. Ignatius, written by those 
 who were present at his sufierings 131 
 
 A Relation of the Martyrdom of St. Ignatius .... 138 
 
 Preliminary Discourse of the Martyrdom of St. Polycarp, and of the 
 Epistle written by the Church of Smyrna concerning it . . 133 
 c 
 
XVm CONTENTS. 
 
 Circular Epistle of the Church of Smyrna, concerning the Martyrdom of 
 St. Polycarp 140 
 
 THE SECOND PART. 
 
 Preliminary Discourse of the Catholic Epistle of St. Barnabas . 148 
 
 The Catholic Epistle of St. Barnabas 161 
 
 I, The salutation and preface to the following epistle. 
 
 n. in. That God has abolished the legal sacrifice, to introduce the spiritual right- 
 eousness of the Gospel. 
 
 IV. The prophecies of Daniel concerning the ten kings, and the coming of Christ. 
 
 V. VI. That Christ was to suffer proved from the prophecies concerning him. 
 Vn. The scape-goat an evident type of this. 
 
 Vni. The red heifer another type of Christ. 
 
 IX. Of the circumcision of the ears ; and how, in the first institution of circum- 
 cision, Abraham mystically foretold Christ by name. 
 
 X. That the commands of Moses, concerning clean and unclean beasts, &c., were 
 
 all designed for a spiritual signification. 
 
 XI. Xn. Baptism and the cross of Christ foretold in figures under the law. 
 Xm. The promise of God not made to the Jews only, but to the Gentiles also. 
 
 XIV. And fulfilled to us by Jesus Christ. 
 
 XV. That the Sabbath of the Jews was but the figure of a more glorious Sabbath 
 to come — 
 
 XVI. Their temple of the spiritual temples of God. 
 
 XVII. The conclusion of the former part of this epistle. 
 
 XVni. He goes on to the other part, which relates to practice : this he divides into 
 two considerations ; the former of the way of light ; the latter of the way of 
 darkness. 
 
 XIX. Of the way of light ; being a summary of what a Christian is to do, that he 
 may be happy for ever. 
 
 XX. Of the way of darkness ; that is, what kind of persons shall be for ever cast 
 out of the kingdom of God. 
 
 XXI. The close of all ; being an earnest exhortation to them to live so that they 
 may be blessed to all eternity. 
 
 Preliminary Discourse on the Shepherd of St. Hermas ; and on the Second 
 Epistle of St. Clement to the Corinthians . . . .182 
 
CONTENTS. xSx 
 
 The First Book of St. Hermas, which is called his Visions . 191 
 
 Vision 
 
 I. AoAiNST filthy and proud thoughts; also the neglect of Hennas in chastising 
 
 his children. 
 
 II. Again, of his neglect in correcting his talkative wife and his lewd sons. 
 
 HI. Of the building of the church triumphant; and of the several orders of repro- 
 bates. 
 
 IV. Of the trial and tribulation that is about to come upon men. 
 The Second Book of St. Hennas, which is called his Commands 207 
 
 AH INTBOnUCTIOH TO THE FOILOWIIfO COHHAKDS . 
 
 C'ommand 
 I. Of believing in one God. 
 
 n. That we must avoid detraction, and do our alms-deeds with simplicity. 
 
 III. Of avoiding lying : and the repentance of Hermas for his dissimulation. 
 
 IV. ,0f putting away one's wife for adultery. 
 
 V. Of the sadness of the heart, and of patience. 
 
 YI. That every man' has two angels; and of the suggestions of both. 
 
 Vn. That we must fear God, but not the devil. 
 
 Wll. That we must flee &om evil, and do good. 
 
 EX. That we must ask of God daily, and without doubting. 
 
 X. Of the sadness of the heart; and that we must take heed not to grieve the Spirit 
 
 of God that is in us. 
 
 XI. That the spirits and prophets are to be tried by their works ; and of a two-fold 
 spirit. 
 
 Xn. Of a two-fold desbe : that the commands of G6d are not impossible ; and that 
 the devil is not to be feared by them that believe. 
 
 The Third Book of St. Hermas, which is called his SimiUtades . 226 
 
 ^Similitude 
 
 I. That seeing we have no abiding city in this world, we ought to look after that 
 
 which is to come. 
 
 II. As the vine is supported by the elm, so is the rich man helped by the prayers of 
 
 the poor. n 
 
 HI. As the green trees in winter cannot be distinguished from the dry ; so neither 
 can the righteous from the wicked in this present world. 
 
XX CONTENTS. 
 
 IV. As in the summer the living trees are distinguished from the dry by their firuit 
 and green leaves ; so in the world to come, the righteous shall be distinguished 
 from the unrighteous by their happiness. 
 
 V. Of a true fast, and the reward of it; also of the cleanness of the body. 
 
 VT. Of two sorts of voluptuous men ; and of their death, defection, and of the con- 
 tinuance of their pains. 
 
 VII. That they who repent, must bring forth fruits worthy of repentance. 
 
 Vin. That there are many kinds of elect and of repenting sinners : and how all of 
 them shall receive a reward proportionable to the measure of their repentance 
 and good works. 
 
 IX. The greatest mysteries of the militant and triumphant church which is to be 
 built. 
 
 X. Of repentance and alms-deeds. 
 
 The Second Epistle of St. Clement to the Corinthians . . 270 
 
 I. That we ought to entertain a worthy opinion of our salvation, and to do the ut- 
 
 most that in us lies to express the value we put upon it, by a sincere obedience 
 to our Saviour Christ and his gospel. 
 
 II. That God had before prophesied by Isaiah that the Gentiles should be saved. 
 
 ni. IV. That this ought to engage such especially to be very careful to live well, 
 without which they will still miscarry. 
 
 V. That whilst we secure to ourselves the favour of God, and the reward of the other 
 
 world, we need not fear what can befal us in this. 
 
 VI. That we cannot serve God and Mammon ; nor, if we follow the interests of this 
 present world, is it possible for us to escape the punishment of the other. 
 
 Vn. The consideration of which ought to bring us to repentance and holiness. 
 
 Vni. And that presently ; knowing that now, whilst we are in this world, is the 
 only time for repentance. 
 
 IX. We shall rise, and be judged in those bodies in which we now are ; therefore 
 we must live well in them. 
 
 X. That we ought, as we value our own interests, to live well, however few seem 
 
 to mind what really is for their advantage ; 
 
 XI. And not to deceive ourselves with any vain imaginations, as if no punishment 
 should remain for us who do evil, or good happen unto us hereafter, if we be- 
 have ourselves as we ougbt to do ; seeing God will certainly judge us and 
 render to all of us according to our works ; and how soon this may be we can 
 none of us tell. 
 
 General Index 295 
 
PEELIMINAEY DISCOURSE 
 
 KELATINQ TO 
 
 THE SEVEEAL TREATISES HEREIN CONTAINED, 
 
 AND 
 
 THE AUTHORS OF THEM. 
 
 CHAPTER I. 
 
 INTRODUCTION. 
 
 1. Had I designed the following collection either for the benefit or 
 perusal of the learned world, I should have needed to say but very 
 little by. way of introduction to it, the editors of the several treatises 
 here put together having already observed so much upon each of them 
 that it would, I believe, be difficult to discover — I am sure would be 
 very needless to trouble the reader with — any more. 
 
 2. But, as it would be ridiculous for me to pretend to have designed 
 a translation for those who are able with much more profit and satis- 
 faction to go to the originals, so, being now to address myself to those 
 especially who want that ability, I suppose it may not be amiss, before 
 I lead them to the discourses themselves, to give them some account 
 both of the authors of the several pieces I have here collected, and of 
 the tracts themselves, and of that collection that is now the first time 
 made of them in our own tongue ; though, as to the first of these, I 
 shall say the less by reason of that excellent account that has been 
 already given of the most of them by our pious and learned Dr. Cave, 
 whose Lives of the Apostles and Primitive Fathers, with his otlier 
 admirable discourse on Primitive Christianity, I could heartily wish 
 were in the hands of all the more judicious part of our English readers. 
 
 3. Nor may such an account as I now propose to myself to give of 
 the following pieces be altogether useless to some even of the learned 
 themselves, who, wanting either the opportunity of collecting the 
 several authors necessary for such a search, or leisure to, examine 
 them, may not be unwilling to see that faithfully brought together, 
 under one short and general view, which would have required some 
 time and labour to have searched out, as it lay diffiised in a multitude 
 of writers, out of which they must otherwise have gathered it. ' 
 
 1 A 1 
 
PRELIMINARY DISCOURSE. 
 
 CHAPTER ir. 
 
 THAT THE PIECES HERE PUT TOGETHER ARE ALL THAT REMAIN OF 
 THE MOST PRIMITIVE AND APOSTOLICAL ANTIQUITY. 
 
 That there are several other Treatises pretended to have been written within the com- 
 pass of this period ; but none such as truly come up to it — Of the Epistle of our 
 Saviour Christ to Abgarus, and the occasion of it — That it is not probable that any 
 such Letter was written by him — The Epistles ascribed to the Virgin Mary spurious ; 
 so is the Epistle pretended to have been written by St. Paul to the Laodiceans — Of 
 the Acts, the Gospel, the Preaching, and Revelations of St. Peter — Of the Liturgy 
 attributed to St. Matthew, and the Discourse said to have been written by him con- 
 cerning the Nativity of the Blessed Virgin — Of the Liturgies ascribed to St. Peter, St. 
 Mark, and St. James — Of the Gospels attributed to several of the Apostles — Of the 
 Apostles' Creed, and the Canons called Apostolical — Of the other pieces under the 
 names of St. Clement and St. Ignatius ; and particularly of the Recognitions and 
 Epitome of Clement — Of the History of the Life, Miracles, and Assumption of St. 
 John, pretended to have been written by Prochorus, one of the seven Deacons — Of the 
 Histories of St. Peter, and St. faul, ascribed to Linus, bishop of Rome — Of the Lives 
 of the Apostles, attributed to Abdias, bishop of Babylon — Of the Epistles of St. Martial 
 — Of the Passion of St. Andrew, written by the Presbyters of Achaia — Of the Works 
 ascribed to Dianysius the Areopagite — That, upon the whole, the pieces here put 
 together are all that remain of the apostolical times, after the Books of the Holy 
 
 Scripture. 
 
 « 
 
 1. Having said thus much concerning the several pieces here put 
 together, and the authors of them,* it is time to go on to the other part 
 of this discourse, and consider what may be fit to be observed con- 
 cernihg them all together, as they are now set forth in our language, 
 in the following collection. 
 
 2. Now the first thing that may be fit to be taken notice of is, that 
 the following collection is truly what the title pretends it to be, a full 
 and perfect collection of all the genuine writings that remain to us of 
 the apostolical fathers, — and carries on the antiquity of the church, 
 from the time of the Holy Scriptures of the New Testament, to about 
 a hundred and fifty years after Christ. 
 
 3. To make this the more evident, it will be necessary for me to 
 consider what those other writings are which some have endeavoured 
 to raise up into the rank of apostolical antiquity, and to show that they 
 are indeed writings either of no credit nor authority at all, or, at least, 
 not of such as they are falsely pretended to be. And, to the end I 
 may proceed the more clearly in this inquiry, I will divide the several 
 now to be examined into the three following ranks : The first, of those 
 which are antecedent to any I have here collected ; as being pretended 
 to have been written either by our Saviour Christ himself, or by the 
 Virgin Mary, or by the apostles. The second, of such other tracts as 
 
 ______ 
 
 • Reference is here made to the preliminai-y discourses now prefixed to the respective 
 treatises to which they belong. 
 
TREATISES FALSELY CALLED APOSTOLICAL. 3 
 
 are ascribed to some of those fathers whose genuine remains I have 
 here put together. And the third, of such pieces as are said to have 
 been written by some other authors who lived in the apostolical times, 
 and wrote, if we will believe some men, several books much more 
 considerable than any I have here collected. 
 
 4. Of the first of these kinds is that pretended letter of our Blessed 
 Saviour to Abgarus king of Edessa, a httle city of Arabia," a part of 
 which country was subject to him. Now this may seem to be of so 
 much the better credit, in that Eusebius' tells us he had himself faith- 
 fully translated it out of the Syriac language, as he found it in the 
 Archives of Edessa. Nor was it very long after that Ephraem," a 
 deacon of that church, made mention of this communication between 
 our Saviour and Abgarus, as the occasion of the first conversion of 
 that place ;" and exhorted his people upon that account, the rather to 
 hold fast to their holy profession, and to live worthy of it. Evagrius," 
 who wrote about two hundred years after this, not only confirmed aR 
 that had been said by both these, but added from Procopius several 
 other circumstances, unknown, for aught that appears, to either of 
 them ; particularly that of the impression which our Saviour had made 
 of his face upon a napkin, and sent to that prince, which he tells us 
 was of no small advantage to them m the defence of their town against 
 Chosroes, king of Persia, who, by this means, was hindered from tak- 
 ing it. How this circumstance came to be added to this relation, or 
 by whom it was first invented, I cannot tell. But that both the inter- 
 course reported by Eusebius* between our Saviour and this Prince, 
 and the report of this picture being brought to him, have been received 
 as a matter of unquestionable truth in those parts, the authority of 
 Gregorius Abulpharjus' will not suffer us to doubt, who in his history, 
 published by our learned Dr. Pococke, both recites the letters, and 
 records the story in terms very little different from what the Greek 
 writers before mentioned have done. 
 
 5. And now since the addition of this new circumstance to the old 
 account of this matter, it is not to be wondered if the patrons of images 
 among the Greeks, from henceforth, contended with all earnestness for 
 the truth of both, insomuch that we find they instituted a particular 
 festival in memory of it, August the 16th, and transcribed at large the 
 whole history of this adventure into their Menseon, and recited it 
 upon it. 
 
 6. It is, I. suppose, upon the same account that some of our 'ate 
 authors, though they do not care to assert the truth of this story, are yet 
 
 « Vid. Annot. Valesii in Euseb. pp. 18, 19. 'Hist. Eccles. lib. i. c. 13. « I'es- 
 tam. S. Ephrsem. inter Oper. p. 788. "* Evagrii Hist. Eccles. lib. iv. cap. 27. • Eo 
 clesiastical History, translated by the Rev. C. F. Cruse, A. M. 8vo. Bags'sr, Ijonioo. 
 Hist. Dynast. Lat. p. 71, 73. 
 
4 PRELIMINARY DISCOURSE. 
 
 unwilling to deny all credit to it. Baronius" reports both the relation 
 and the epistle from Eusebius, but will not answer for the truth of 
 either. Spondanus' delivers the same from the cardinal that he had 
 done from Eusebius, and passes no censure either one way or other 
 upon it ; only in his margin he observes that Gretser the Jesuit, in his 
 Discourse of Images, &c., had vindicated the authority of our Saviour's 
 epistle to Abgarus from the exceptions of Casaubon, in his Exercita- 
 tions upon Baronius, against it. Gerard Vossius," in his Scholia upon 
 the Testament of St. Ephraem, contents himself to refer us to the au- 
 thority of the ancients for the truth of this relation, who he pretends 
 did, without controversy, look upon it to be authentic. And Velesius" 
 himself, though he plainly enough shows that he was not out of all 
 doubt concerning the truth of this story, yet neither does he utterly 
 reject it, but rather endeavours to rectify those errors that seemed the 
 most considerable in it. 
 
 7. But others, even of the church of Rome, have not observed so 
 much caution in this particular. They roundly stand by the censure 
 of Pope Gelasius,' who pronounced this epistle of our Saviour's to be 
 apocryphal, and not only show by many probable arguments the false- 
 ness of it, but, what is yet more, pass the same censure upon the story of 
 the image too that Casaubon^ had done, notwithstanding all that Gret- 
 ser could say in favour of it. Natahs Alexander^ delivers this con- 
 clusion concerning it : " The Epistle of Abgarus to our Saviour, and 
 his answer to it, are supposititious and apocryphal ;" and at large an- 
 swers all that is usually urged in favour of them. And Du Pin" after 
 him, yet more solidly convinces it of such manifest errors as may 
 serve to satisfy all considering persons that Eusebius and Ephraem 
 were too easy of belief in this particular, and did not sufficiently ex- 
 amine into it when^they delivered that as a certain truth .which from 
 several circumstances appears to have been evidently otherwise. 
 
 8. I shall not need to say any thing of the opinions of the learned 
 men of the' reformed religion as to this matter, who generally agree 
 in the same censure. But yet, seeing both Eusebius and St. Ephrtem 
 have spoken with such confidence of this story, whose authority ought 
 not to be lightly esteemed, I shall choose rather, with the middle sort," 
 to leave it to every one to judge as he pleases, than determine any 
 thing in this case. And, that they may the better do it, I will subjoin 
 at length the two Epistles — as they are rendered by Eusebius from the 
 
 " Annal. Eccl. ann. xxxi. num. 60. ' Epitom. Annal. Baron, annal. xxxi. num. 22. 
 
 Annot. ad Oper. Ephraem. Syr. p. 796. ■' Annot. in Euseb. Hist. Eccles. p. 25, a. 
 
 «Apud Gratian. Dist. xv. c. c. Simon Hist Crit. du N. T. chap. iii. p. 23. /Exercit. 
 
 in Baron, xiii. sec. 31, p. 289. sSajcul. vol. i. p. 266. '■Nouvelle Bibl. vol. i. p. 1. 
 
 * Vid. apud Basnagium Exercit. Hist. Crit. in Baron, ad ann. xliii. num. 18, p. 430. 
 
 * Casaubon. Exerc. in Baron, xiii. p. 289. Montacutius, Orig. Eccles. torn. i. part 2, 
 p. 63. Cave Hist. Litcraria, sec. i. p. 1, in Jesu Christo. 
 
TREATISES FALSELY .CALLED APOSTOLICAL. 5 
 
 original Syriac into Greek, and from him translated into our own 
 
 tongue, 
 
 Th£ Epistle of Ahgarus to our Bkssed Saviour. 
 
 9. « Abgarus, prince of Edessa, to Jesus the good Saviour, who 
 has appeared in the country about Jerusalem, health. I have received 
 an account of thee and thy cures, how without any medicines or herbs 
 they are done by thee. For report says that thou makest the blind to 
 see, the lame to walk; that thou cleansest the lepers, and castest out 
 unclean spirits and devils, and healest those who have laboured, under 
 long diseases, and raisest up the dead. And having heard all this 
 concerning thee, I have concluded with myself one of these two things; 
 either that thou art God, and that, being come down from heaven, 
 thou doest all these mighty works, or that thou art the Son of God, 
 seeing thou art able to perform such things. Wherefore by this pre- 
 sent letter I entreat thee to come unto me, and to cure me of the infir- 
 mity that lies upon me. For I have also heard that the Jews murmur 
 against thee, and seek to do thee mischief. For I have a small but faii^ 
 city, which may be sufficient both for thee and me." 
 
 The Answer of our Saviour to Abgarus. 
 
 10. " Abgarus, thou art blessed, in that though thou hast not seen 
 me thou hast yet believed in me. For it is written concerning me that 
 those who have seen me should not believe in me ; that so they who 
 have not seen me might believe and live. As for what thou hast writ- 
 ten unto me that I should come to thee, it is necessary that all those 
 things for which I was sent should be fulfilled by me in this place, and 
 that having fulfilled them I should be received up to him that sent me. 
 When therefore I shall be received into heaven, I will send unto thee 
 some one of my disciples, who shall both heal thy distemper, and give 
 life to thee and to those that are with me." 
 
 11. Having said thus much concerning this pretended intercourse 
 between our Saviour Christ and this prince, I should in the next place 
 mention the letters ascribed to his mother, the blessed Virgin Mary, 
 but that there is not the least shadow of truth to give credit to them, 
 nor any arguments brought in favour of them that may deserve a refu- 
 tation. I shall therefore say nothing to these, but pass on without any 
 more ado to those pieces which have been attributed either to some 
 particular apostle or evangehst, or else are pretended to have been 
 composed by the whole college of the apostles together. 
 
 12. Of the former kind is the Epistle of St. Paul to the Laodiceans, 
 set out by Hotter in his Polyglott New Testament, and inserted by 
 Sixtus Senensis" into his Bibliotheque, together with the other epistles 
 
 " Bibl. Sanct. lib. ii. in Paulo. Add. Frassenium Disq. Biblic. p. 731, &c 
 
 a2 
 
6 PRELIMINARY DISCOURSE. 
 
 that are in like manner pretended, though without any just ground, to 
 have passed betv?een the same apostle and Seneca the philosopher. 
 Now that which gave occasion to the forging of such an epistle was, 
 that St. Paul himself seems to speak (Coloss. iv. 16) as if he had writ- 
 ten an epistle to that church. For having commanded the Colossians, 
 when they should have read the epistle which he wrote to them, " to 
 cause it to be read in the church of the Laodiceans," he adds, that 
 " they likewise should read the epistle from Laodicea." But not to 
 mention that St. Paul's words may be understood of an epistle written 
 from Laodicea," (as Theophylact' thinks the First Epistle to Timothy, 
 which, nevertheless, I suppose, was written after that to the Colossians,) 
 or of an epistle written by the apostle to some other church, but ordered 
 to be communicated to the Laodiceans, as the Second Epistle to the 
 Corinthians was directed not only to that one place, but to all the 
 churches of Achaia, (2 Cor. i. 4,) and as in the very passage under 
 debate, the Epistle to the Colossians is ordered to be sent to the Laodi- 
 ceans, and to be read in the church there ; — I say, not to insist upon 
 these explications, there are reasons sufficient to induce one to believe 
 that the Epistle to the Ephesians, as it now is, and was very early en- 
 titled, was originally inscribed to the Laodiceans : this at least is sure, 
 that it is so called by Marcion, who, though a rank heretic, and 
 reproved by Tertullian as a falsifier of the title of an apostolical epistle," 
 yet in a matter of this nature may be admitted to give his evidence, 
 especially considering that he lived within threescore years after this 
 epistle was written. 
 
 13. But to suppose that this epistle was primarily written to the 
 Ephesians, yet this does not hinder but that St. Paul might have 
 ordered it to be communicated, as to other churches, so in particular 
 to that of Laodicea, and from thence to be sent on to the Colossians, 
 which, as I have before observed, will sufficiently answer all that can 
 be collected from the passage produced but of his epistle to them. 
 Now that which favours this conjecture is, that Ephesus was in those 
 days looked upon, even in the civil account of the empire, as the chief 
 city and metropolis of the Lesser Asia. Here it was that the empe- 
 rors* ordered their edicts relating to that province to be published, in 
 like manner as we find in several' laws of the Theodosian code, that 
 they were wont to be proposed at Rome for Italy, and at Carthage for 
 Africa. Here the common councils of Africa assembled, and, to name 
 no more, here^ the public sports and sacred rites, &c., that concerned 
 the whole community of that province, were usually transacted. Hence 
 
 » So Chrysostom and Theodorct. ' Theophylact. in loc. " Of this see Dr. Mill's 
 Proleg. to his N. T. p. ix. '>■ Vid. Euseb. Eccles. Hist. lib. iv. e. 13, ' Vid. Annot 
 \' lies, in Euseb. p. 60, A. /Vid. Obs. Menag. in Diog.'Laert. p. 23, b, ed. 4to. 
 
TREATISES FALSELY CALLED APOSTOLICAL. 7 
 
 St. Chrysostom" calls it, in express terms, " the metropolis of Asia ;" 
 and in the order* of the metropolitan churches it is accordingly styled 
 the first and most honourable of Asia. 
 
 14. And much greater was the respect which it had with relation to 
 ecclesiastical matters, both as it was a church founded by St. Paul," 
 and as it was the seat of the beloved disciple St. John, who continued 
 there to the very time of Trajan, above one hundred years after Christ. 
 Hence TertuUian* — directing those who were desirous to know what 
 the true faith of Christ was, to inquire among the chiefest churches in 
 every part what had been delivered to them, and was the faith received 
 and taught amongst them — bids them, if they were in Italy, go to 
 Rome ; if in Achaia, to Corinth ; if in Macedonia, to Philippi ; if in 
 Asia, to Ephesus : insomuch that, as Evagrius' tells us, the bishop of 
 Ephesus had a patriarchal power witliin the diocese of Asia till the 
 time of the fourth general council. And, long after that, Theodorus, 
 bishop of this see, subscribing to the acts of the sixth general council, 
 calls himself bishop of Ephesus, the metropolis of the province of Asia. 
 And, even in the times of which we are now discoursing, St. John, 
 writing to the seven churches of Asia, (of which Laodicea was one,) 
 places Ephesus' at the head of them, as that which had the precedence 
 of all the rest in those parts. 
 
 15. Nor is it any small confirmation of this opinion, that, when St. 
 Paul passed through Asia to Jerusalem, we read (Acts xx.) that, not 
 having time to go himself to EphesuSj he ordered the elders of that 
 church to meet him at Miletus, and there gave his last charge to them. 
 Now who those elders were we are plainly told, (v. 28 ;) they were 
 the bishops of that church. But it is certain that m those days there 
 was but one bishop, properly so called, in a church at one time ; and 
 therefore these could not be the bishops of that city alone,« but must 
 have been rather the bishop of Ephesus, together with the bishops of 
 the other neighbouring churches within that district; and it was pro- 
 bably Timothy who now came at the head of them. And wha:t kind 
 of a bishop he was, St. Paul's epistles will not suffer us to doubt: he 
 was indeed a bishop over other bishops ; the first, to say no more, of 
 all the bishops in those parts. 
 
 16. Seeing then such was the prerogative which the church of Ephe- 
 sus had from the beginning over all the othfir churches of the Asian 
 diocese, and that St. Paul himself had first planted Christianity there,— 
 and seeing it appears, from liie command which he gave to the Colos- 
 sians, (chap, iv, 16,) to cause the epistle which he had written to them 
 to be read in the church of the Laodiceans, that'he was wont to order 
 
 "Arg. in Epist. ad Ephes. 'Ad calcem Codini. 'Acts xviii. 19; xix. 1, 10. 
 ■iTertull. dfi Praescript. cap. xxxvi. p. 215. 'Hist Eccles. Ub. in, c. 6,. p. 339. 
 /Rev. i. 11 ; ii. 1. ^ IrenaBus, lib. iii. c 14. 
 
O PRELIMINARY DISCOURSE. 
 
 the epistles which he wrote to one church to be sent to, and read in, 
 the others that were near unto it, — seeing, lastly, we are told both by 
 Tertullian" and Epiphanius, that the Epistle to the Ephesians was an- 
 ciently called by some the epistle to the Laodiceans ; — I think it may 
 not be improbable but that by the epistle from Laodicea he may have 
 meant the epistle which he wrote to the Ephesians," at the same time 
 and by the same person that he wrote to the Colossians, and which, 
 being from them communicated to the Laodiceans, might be ordered 
 by St. Paul to be sent on to the Colossians, who were a neighbour 
 church to Laodicea, and afterwards subject to it as their metropolitan. 
 
 17. But whatever becomes of this conjecture — whether by the 
 Epistle from Laodicea we are to understand some epistle written from 
 that place, and that either by St. Paul to some other church or person, 
 or by the Laodiceans" to him, or whether we are to understand by it 
 some epistle that was to be communicated from thence to the Colos- 
 sians, which seems to me the more probable, and particularly that 
 which he wrote by Tychicus to the Ephesians at the same time that he 
 wrote by him to the Colossians — certain it is that the epistle now 
 extant under that title is none of St. Paul's writing ; but is made up 
 of several parcels of his genuine epistles, and the expressions contained 
 in them. 
 
 18. It would be endless to insist upon all the other spurious pieces 
 of the like kind that have been attributed to this great apostle. It is 
 sufficient to observe that neither Eusebius" nor St. Jerome' knew any 
 thing more of his writing than what we have in those epistles that are 
 still extant in our Bibles under his name, except it were the epistle to 
 the Hebrews, which, though doubted of by some in the primitive 
 church, is yet ascribed to him by Eusebius, who expressly accounts 
 fourteen of his epistles, and speaks of that to the Hebrews as his ; 
 though he adds that, " being not received by the Church of Rome, it 
 was by some suspected whether it were indeed the true epistle of St. 
 Paul." 
 
 19. But much greater is the authority of those supposititious pieces 
 which the same Eusebius-f tells us were, even in those days, attributed 
 to that other great apostle St. Peter, namely the acts, the gospel, the 
 preaching, and the revelation of St. Peter. Nevertheless, seeing he 
 at the same time declares that they were not catholic, nor universally 
 received, and since from other ecclesiastical writers it may be proved 
 that some of them were wholly composed, and others interpolated by 
 
 "TertuU.adv.Marcion. lib. v. c. xvii.p.481. Epiphan. Hares. xlii. num. xii. »Vid. 
 I'Histoire Critique de Monsieur Simon sur le N. T. t. xv. p. 166. See Dr. Mill's Pro- 
 legom. ad N. T. p. ix. "Frassenius, Disq. BibUc. pp. 730, 731. ''Euseb. Hist. 
 Eccles. lib. iii. c. 3. "Hieron. de Script. Eccles. in S. Paulo. /Euseb. Hist. Eccles. 
 lib. iii. t. 3, et 35. Comp. Hieron. in Catal. Script. Eccles. in S. Petro. 
 
TREATISES FALSELY CALLED APOSTOLICAL. 9 
 
 heretics, the better to gain thereby credit to their doctrine, how ancient 
 soever they may otherwise be, yet they will not fall within the com- 
 pass of the present collection : nor indeed is there any thing of them 
 remaining to us, except the names, and a few fragments, scattered up 
 and down in the quotations that have been made by the ecclesiastical 
 writers out of them. 
 
 20. To these let me add, in the third place, the discourses ascribed 
 to St. Matthew," the first of the evangelists. Two books are still re- 
 maining under his name — a liturgy, pretended to have been composed 
 by him, and a discourse concerning the nativity of the Blessed Virgin ; 
 but both rejected by learned men as the works of some impostor many 
 ages after the death of that holy apostle. As for the liturgies ascribed 
 in like manner to some others of the aposdes, namely, to St. Peter, 
 St. Msfrk, and St. James, there is not I suppose any learned man at 
 this day who believes them to have been written by those holy men, 
 and set forth in the manner that they are now pubHshed. They were 
 indeed the ancient liturgies of the three, if not of the four, patriarchal 
 churches, viz., the Roman, (perhaps of that of Antioch too,) the Alex- 
 andrian, and Jerusalem churches, first founded, or at least governed, 
 by St. Peter, St. Mark, and St. James. However, since it can hardly 
 be doubted but that those holy apostles and evangelists did give some 
 directions for the administration of the blessed eucharist in those 
 churches, it may reasonably be presumed that some of those orders 
 are still remaining in those liturgies which have been brought down 
 to us under their names ; and that those prayers wherein they all agree 
 (in sense at least, if not in words) were first prescribed in the same, or 
 like terms, by those apostles and evangelists ; nor would it be difficult 
 to make a farther proof of this conjecture from the writings of the 
 ancient fathers, if it were needful in this, place to insist upon it. 
 
 21. For what concerns the gospels set out under the names of several 
 of the apostles, though some of them are very ancient, yet is it ge- 
 nerally agreed among the most judicious of all sides that they were 
 not only not written by those holy persons, but were for the most part 
 set out by suspected authors, and for ill ends, after their deaths; 
 
 22. As for the writings of the whole college of apostles, two pieces 
 there are, besides the synodical letter spoken of by St. Luke, (Acts 
 XV. 23,) which not only go under their names, but have been by some 
 ascribed to them as the authors of them ; and those are, first, the 
 Creed, and secondly, the canons of the apostles. 
 
 23. For the former of these, the appstles' creed, it has been thought 
 by many that it was so called, not only as being a summary of the 
 
 "Vid. Cav. Hist. Literar. p. 9. Natal. Alex. sec. i. vol. i. p. 65. Du Pin Bibl. vol. 
 i. p. 21. 
 
 2 
 
10 PRELIMINARY DISCOURSE. 
 
 apostles' doctrine, but because it was really composed by them ; and 
 that either in their first assembly after our Lord's resurrection, (Acts i.,) 
 or else immediately before their dispersion, upon the breaking out of 
 Herod's persecution, (Acts xii.,) which Baronius and others esteem the 
 more probable. It is not my intention to enter on any particular ex- 
 amination of this matter, which has been so fully handled, not only by 
 the late critics of the church of Rome, Natalis Alexander," Du Pin," 
 &c., but yet more especially by Archbishop Usher," Gerard Vossius," 
 Suicer,' Spanhemius,-'' Tentzelius,s and Samuel Basnage," among the 
 Protestants. It shall suffice to say that, as it is not likely that had any 
 such thing as this been done by the apostles, St. Luke would have 
 passed it by without taking the least notice of it, so the diversity of 
 creeds in the ancient church, and that not only in expression but in 
 some whole articles too, sufficiently shows that the creed which we 
 call by that name was not composed by the twelve apostles, much less 
 in the same form in which it now is, although' the articles of it may 
 for the most part have been delivered by the apostles to their first con- 
 verts, much in the same order that they now stand, and have been by 
 them confessed at their baptism, and on other occasions. 
 
 24. But much less is it probable that the canons yet extant under 
 their name were truly compiled by them, but rather, as our late pious 
 and learned bishop Beveridge* has shown, were a collection of the 
 canons made by tlie councils of the first ages, put together at several 
 times, and finished, as we now see them, within 300 years after Christ, 
 before the assembling of the first general council of Nice. This is the 
 earliest date that is at present ascribed to them by the most judicious' 
 writers of the Roman communion, as well as of the reformed religion ; 
 and some" there are who will by no means allow them to be so ancient 
 as even this opinion supposes them to be. 
 
 25. It is evident, then, that except the Holy Scriptures there is 
 nothing remaining of the truly genuine Christian antiquity more early 
 than those pieces I have here put together. Nor have the authors 
 whose tracts I have now set forth any other pieces yet remaining be- 
 sides those that appear in the following collection. Indeed, for what 
 concerns two of the fathers here mentioned, St. Clement and St. Igna- 
 
 "Nat. Alex. sec. i. vol. i. p. 490, &c. 'Du Pin Biblioth. Eccles. vol. i. p. 25, &c. 
 = Diatrib. de Symb. '' Voss. Dissert, de tribus Sy mbolis. ' Suicer. Thesaur. Bccles. 
 torn. ii. Voce tnififfoXov, p. 1086, &c. /Spanhem. Introd. ad Hist. Eccles. sec. ii. 
 c. .3. s Ernest. Tentzel. Exercit. select. Exercit. i. '' Sam. Basnage, Exercit. Hist. 
 Crit. ad ann. xliv. num. 17, 18, "See Dr. Grabe's Annot. to Bishop Bull's Judic. 
 Oath. Eccles. cap. 6. 'Annot. in Pfindect. Canon. Oxon. torn. ii. p. 1. Id. Codex. 
 Cant. Vindicat. c. 11, &c. 'Vid. Albaspin. obs. lib. 1, c. 13, p. 28. De Marca apud 
 Bevereg. Annot. in Pandect, p. 4, num. xii. Coteler. Not. in Patr. Apostol. pp. 327, 
 328. Du Pin, Bibl. Eccles. tom. i. p. 36. Natal. Alex. sec. i. vol. ii. p. 138. 
 "■Daill^ de Pseudep. Apostol. lib. iii. Larroque Observat, in Bevereg. Hoornbcck 
 Theolog. Patr. p. 3.'i, &c. 
 
TREATISES FALSELY CALLED APOSTOLICAL. 11 
 
 tius, several treatises there are, and some that may seem much more 
 considerable than any I have subjoined, that have been sent abroad 
 under the authority of their names, but which are at present universally 
 acknowledged by all learned men not to have been written by them. 
 Such are the Constitutions and Recognitions of St. Clement, the col- 
 lection called from the same father the Clementines, the Epitome of 
 Clement, and the other epistles ascribed to Ignatius, besides the seven 
 here set out, which alone were either mentioned by Eusebius, or known 
 to the church for some ages sifter." 
 
 26. ' I shall not here enter upon any particular inquiry when th^se 
 several pieces were first sent abroad into the world, or how it came to 
 pass that some, even among the ancients' themselves, received several 
 of theni for the genuine writings of these holy men, only corrupted, as 
 many others were, by the heretics of those first times, the better to 
 give some colour to their errors. I will only observe that the Recog- 
 nitions of St. Clement — not only the most learned but the most ancient 
 too of any of these, as near as we can guess — were not set forth till 
 about the middle of the second century, and are rejected by Eusebius" 
 as none of his, but as one of those many impostures which M'ere even 
 then pubUshed under his name. And for the rest, though some of 
 ihem have been reputed ancient too, yet it is evident that none of 
 them come up to the period of which I am now speaking, nor even to 
 the age of the Recognitions before mentioned.'' 
 
 27. As for the Epitome of St. Clement, Cotelerius" esteems it to 
 have been yet later than any of the rest. Perhaps it was collected by 
 Metaphrastes, whom I take to have been the author of the martyrdom 
 of that holy man, set out by Surius-'' and Allatius,^ and reprinted by 
 Cotelerius at the end of the works ascribed to St. Clement. This is 
 'certain, that it was composed in some -of the latter ages, as was also 
 the account of the miracle pretended to be wrought at his martyrdom, 
 which goes under the name of Ephraem, archbishop of Cherson ; where 
 (if Du Pin" be not mistaken) there never was any. And this Cotelerius 
 seems to have been aware of ; and therefore in his annotations upon 
 this relation, calls him archbishop, or bishop, of Cherson. Now that 
 there was such a bishop appears both from the ancient Notitiae' of the 
 
 • See this discussed at large by Archbishop Usher, Dissert, ad Ignat. cap. v. vi. xix. 
 p. 2. ' Bpiphan. Hffires. xxx. Ruffinus de Adulterat. lib. Origen. Tract, xxxv. in 
 Matthieum. Author Oper. Imperfect, in Matth. inter Oper. Chrysost. ad Mat. x. et xxiv. 
 « Vid. Coteler. Not. in Script. PP. Apost. p. 343. Natal. Alex. sec. i. A. torn. i. p. 126. 
 Du Pin. Bibl. vol. i. pp. 80, 81. i* Coteler. Annot. in Script. PP. Apost. p. 113. A. 
 115. D. 403, 431, C. D. Sixt. Senens. Biblioth. lib. ii. in Clement. Possevin. Apparat. 
 p. 328. Bellarm. de Script, sec. i. in Clement. Natal. Alex, sec.i. torn. i. p. 129. Id. 
 ibid. cap. de St. Ignat. p. 139. Du Pin Biblioth. pp. 81, 83, 102, &c. 'Not* in 
 Script. PP. Apost. p. 431, C. D. /Sarins ad Nov. 23. e AUatius in Diatrib. de 
 Symeonum Scriptis. »Du Pin Biblioth. torn. i. p. 89, r. >Vide Geogr. Sacr. a. 
 S. Paulo, pp. 11,43. 
 
12 PRELIMINARY DISCOURSE. 
 
 province of Europe under the patriarch of Constantinople, and from 
 the subscription which Peter," bishop of this place, made to the coun- 
 cil of Chalcedon for Cyriacus, archbishop of Heraclea, in whose pro- 
 vince that see lay. And the Disposition of Leo the Sixth," made 
 towards the latter end of the ninth centurj-^, mentions it among the 
 archbishoprics subject to the patriarch of Constantinople ; to which 
 degree therefore, about that time, or not long before, it seems to have 
 been raised. 
 
 28. There is nothing then in any of those pieces which make up 
 the rest of Cotelerius's collection, (and are indeed all that still remain 
 under the names of those fathers of which we are now speaking,) that 
 can with any good grounds be relied upon as the genuine products 
 of those holy men. Let us see, in the last place, whether any of those 
 discourses which have been sent abroad under the names of some 
 others of the apostolical fathers may deserve to be received by us as 
 coming truly from them. 
 
 29. And here I shall, in the first place, take it. for granted that what 
 those who are usually the most fond of such spurious pieces (I mean 
 the writers of the church of Rome) have yet almost unanimously re- 
 jected as false and counterfeit, may securely be laid aside by us, 
 without any farther inquiry into the condition of them. Such are the 
 History of the Life, Miracles, and Assumption of St. John, pretended 
 to have been written by Prochorus his disciple, and one of the seven 
 deacons chosen by the church of Jerusalem, (Acts vi.,) — the Histories 
 of St. Peter and St. Paul, said to have been written by Linus, one of 
 the first bishops of Rome, — the Lives of the Apostles, ascribed to 
 Abdias, bishop of Babylon, and supposed to have been written by 
 him in the Hebrew tongue, — the Epistles of St. Martial, who is said _ 
 to have been one of the seventy disciples appointed by our Saviour, 
 and one of the first preachers of the gospel in France. These are all so 
 evidently spurious that even Natalis Alexander" himself was ashamed 
 to undertake the defence of them ; and not only he, but all the other 
 writers of the same church, Baronius, Bellarmine, Sixtus Senensis, 
 Possevine, Espenceeus, Bisciola, Labbe, &c., have freely acknow- 
 ledged the little credit that is to be given to them. 
 
 30. But two pieces there are which Alexander is still unwilling to 
 part witfi, though he cannot deny but that the most 'learned men even 
 of his own communion have at last agreed in the rejecting of them, 
 and those are the Passion of St. Andrew, written (as is pretended) by 
 the presbyters of Achaia, and the works set out under the name of 
 Dionysius the Areopagite. 
 
 " Geogr. Sacr. p. 233, in Chersonense. - ' Vide Jus Grseco-Rom. Francofort. arjio 
 1596, part i. p. 88. 'Eccles. Hist, sec. i. torn. i. pp. 95, 115. 
 
TREATISES FALSELY CALLED APOSTOLICAL. 13 
 
 31. As for the former of these, I confess there have not been want- 
 ing many, from the eighth century downwards, who have undertaken 
 the defence of it. Etherius" mentioned it about the year 788 ; Re- 
 migius, after ; Peter Damian, Lanfranc, and St. Bernard, still later ; 
 and, in this last age, Baronius, Bellarmine, Labbe, and a few others, 
 have yet more endeavoured to establish its authority. "But then," 
 as Du Pin' well obsen^es, " we, do not find the ancients knew of any 
 Acts of St. Andrew in particular ; nor are the Acts we now have 
 quoted by any before the time of Etherius before mentioned ; and 
 yet, how they could have escaped the search of the primitive fathers, 
 had they been extant in their days, it is hard to imagine." 
 
 32. But much less is the credit that ought to be given to the pre- 
 tended works of Dionysius the Areopagite ; which, as Alexander" con- 
 fesses two very great critics" of his own communion to have denied to 
 have been written by that holy man, so has a third" very lately given 
 such reasons, to show that the writings now extant under his name 
 could not have been composed by him, as ought to satisfy every con- 
 sidering person of their imposture. For, not to say any thing of what 
 occurs everywhere in those discourses utterly disagreeable to the state 
 of the church in the time that Dionysius lived, can it be imagined that, 
 if such considerable books as these had been written by him, none of 
 the ancients of the first four centuries should have heard any thing of 
 them ? Or shall we say that they did know of them as well as the 
 fathers that lived after, and yet made no mention of them, though they 
 had so often occasion to have done it, as Eusebius and St. Jerome, 
 not to name any others, had ? 
 
 33. In short, one of the first times that we hear of them is in the 
 dispute between the Severians and Catholics about the year 532, when 
 the former produced them in favour of their errors, and the latter 
 rejected them as books utterly unknown to all antiquity, and therefore 
 not worthy to be received by them. 
 
 34. It is therefore much to be wondered that, after so many argu- 
 ments as have been brought to prove how little right these treatises 
 have to such a primitive tentiquity, nevertheless, not only Natalis Alex- 
 ander, but a man of much better judgment, I mean Emanuel Schel- 
 strat,-*" the learned keeper of the Vatican library, should still undertake 
 the defence of them. When they were written, or by what author, is 
 very uncertain ; but, as Bishop Pearson^ supposes them to have been 
 first set forth about the latter end of Eusebius's life, so Dr. Cave" con- 
 
 »Vid. Natal. Alex. sec. i. torn. i. p. 109. Labbe de Script. Eccles. torn. i. p. 3, &c. 
 'Nouvelle Biblioth. torn. i. pp. 47, 48. 'Natal. Alex. sec. i. vol. i. p. 136. Labbe de 
 Script, lorn. i. in Dionysio. '' He might have added several others : see Bellaim. de 
 Script, p. 56. 'Du Pin Nouvelle Biblioth. torn. i. p. 90. /Vide Cave Hist. Lit. 
 sec. iv. p. 177. e Vindic. Ignat. part i. c. 10. * Loc. supr. cit. 
 
 B 
 
14 PRELIMINARY DISCOURSE. 
 
 jectures that the elder ApoUinarius may very probably have been the 
 author of them. Others" there are who place them yet later, and sus- 
 pect Pope Gregory the Great to have had a hand in the forgery. And 
 indeed the arguments which our very learned Mr. Dodwell" brings, to 
 prove that they were originally written by one of the Roman church, 
 are not without their just weight. But whatever becomes of this, thus 
 much is certain, that these books were not written before the middle 
 of the fourth century, and therefore are without the compass of the pre- 
 sent undertaking. 
 
 35. And now, having taken such a view as was necessary for the 
 present design of all those other pieces which have been obtruded 
 upon the world for apostolical writings, besides what is either here col- 
 lected, or has been before pubhshed in the sacred books of the New. 
 Testament, — I suppose I may with good grounds conclude that the 
 little I have now put together is all that can with any certainty be de- 
 pended upon of the most primitive fathers ; and therefore that from 
 these, next to the Holy Scriptures, we must be content to draw the best 
 account we can of the doctrine and discipline of the church, for the first 
 hundred years after the death of Christ. 
 
 CHAPTER HI. 
 
 OF THE AUTHORITY OF THE FOLLOWING TREATISES, AND THE DEFER- 
 ENCE THAT OUGHT TO BE PAID TO THEM UPON THE ACCOUNT OF IT. 
 
 This is shown from the following considerations : — 1 . That the autliors of them were 
 contemporary with the apostles, and instructed hy them. — 2. They were men of an 
 eminent character in the Church ; and therefore, to be sure, such as could not be igno- 
 rant of what was taught in it. — 3. They were very careful to preserve the doctrine of 
 Christ in its purity, and to oppose such as went about to corrupt it — 4. They were 
 men not only of a perfect piety, but of great courage and constancy ; and therefore 
 
 such as cannot be suspected to have had any design to prevaricate in this matter. 
 
 5. They were endued with a large portion of the Holy Spirit, and as such could hardly 
 err in what they delivered as a necessary part of the Gospel of Christ — And, 6. Their 
 writings were approved by the Church in those days, which could not be mistaken in 
 its approbation of them. 
 
 1. But, secondly, and to proceed yet farther: the following collec- 
 tion pretends to a just esteem, not only upon the account of its perfec- 
 tion, as it is an entire collection of what remains to us of the apostohcal 
 fathers, but yet much more from the respect that is due to the authors 
 themselves whose writings are here put together. 
 
 ' Daille apud Pearson, loc. supr. cit ' Dodwell de Sacerdot Laicor. cap. viii. sec. iii. 
 p. 389. 
 
AUTHORITY OF THE FOLLOWING TREATISES. 15 
 
 2. If, first, we consider them as the contemporaries of the iioly apos- 
 tles, some of them bred up under our Saviour Christ himself, and the 
 rest instructed by those great men whom he commissioned to go fortli 
 and preach to all the world," and endued with an extraordinary assist- 
 ance of his blessed Spirit for the doing of it," we cannot doubt but that 
 what they deliver to us must be, without controversy, the pure doc- 
 trine of the gospel — what Christ and his apostles taught, and what 
 they had themselves received from their own moutlis. This is the 
 least deference we can pay to the authors here set forth, — to look upon 
 them as faithful deliverers of the doctrine and practice of the church 
 in those most early times, when heresies were not as yet so openly 
 broke out in it, nor the true faith so dangerously corrupted with the 
 mixture of those erroneous opinions which afterwards more fatally in- 
 fected the minds of men, and divided the church into so many opposite 
 parties and factions. So that here, then, we may read with security, 
 and let me add, with respect too, and not doubt but that what these 
 holy men deliver to us, in all the fundamental articles of it, is as cer- 
 tainly the true doctrine of Christ as if we had received it, like them, 
 from our Saviour and his apostles. 
 
 3. But, secondly, the authors of the following pieces had not only 
 the advantage of living in the apostolical times, of hearing the holy 
 apostles and conversing with them, but were most of them persons of 
 a very eminent character in the church too — men raised up to the high- 
 est pitch of dignity and authority in some of the most famous churches 
 of the world, chosen by the apostles to preside in their own proper 
 sees, at Rome, at Antioch, at Smyrna — one of them set apart by the 
 express command of the Holy Ghost to be the companion of St. Paul 
 in his work of the ministry, and the rest for the most part commended 
 for their raYe endowments, in the inspired writings of the Holy Scrip- 
 tures delivered to us ; and therefore we may be sure that such men as 
 these must needs have been very, carefully instructed in the mystery 
 of the gospel, and have had a most perfect knowledge of the faith as 
 it is in Jesus. 
 
 4. Had they been some ordinary and obscure writers, even of the 
 apostolical times, men of no note, no authority in the church — though 
 still, whilst we had a good account of their integrity, the very advan- 
 tage of the age wherein they lived would have rendered their dis- 
 courses justly venerable to us, yet should we not perhaps have been 
 obliged to pay such a deference to their writings as not to make al- 
 lowance for some lesser defects or mistakes that might have happened 
 to them. But, having to do with men not only instructed in common 
 by the apostles with the other Christians of those days, but particularly 
 
 "Matt, xxviii. 19. Maikxvi. 15. ' Luke xxiv. 49. Acts i. 8. Acts ii. 
 
16 PRELIMINARY DISCOURSE. 
 
 bred up and instituted by them for the work of the ministry, — having 
 here the writings of men who had attained to such a perfect knowledge 
 in the mystery of godliness, and were judged to have been so well 
 grounded and settled in it as to deserve to be raised up by the apostles 
 themselves to the government of such eminent churches as those over 
 Avhich these holy men were overseers, — it is plain we cannot, with 
 any reason, doubt of what they deliver to us as the gospel of Christ, 
 but ought to receive it, if not with equal veneration, yet but with a 
 little less respect than we do the sacred writings of those who were 
 their masters and instructors. 
 
 5. Yet farther, thirdly, the following authors were not only such 
 eminent men, and bred up under such mighty advantages, and so 
 weU instructed in the knowledge of the gospel, as I have now ob- 
 served, but they were, moreover, persons of a consummated piety, 
 adorned with all those Christian virtues they so affectionately recom- 
 mend to us ; but especially they were zealous watchmen over their 
 churches, careful to instruct them in the true faith and doctrine of 
 Christ, and no less careful to preserve them against the contagion of 
 those heresies which even in their days began to corrupt the purity of 
 it. Hence we read with what a holy zeal that blessed martyr Ignatius, 
 first, and then his fellow-disciple St. Polycarp, set themselves against 
 those who would instil some other doctrines into the minds of their 
 people than what the apostles had delivered unto them, what wise 
 directions they gave them for the discovery of such false teachers," and 
 how earnestly they exhorted them, by keeping firm to their respective 
 bishops and presbyters, and to the apostolical doctrine delivered by 
 them, to prevent their gaining any advantage against them. 
 
 6. With what assurance do they deliver the doctrine which they 
 had received ! How confidently do they declare it to \fe the true 
 doctrine of Christ, and exhort the churches to whom they write not to 
 give any heed to such as would insinuate any other doctrine into their 
 minds ! And how did they themselves show them, by their own ex- 
 amples, how they should avoid such persons ! Insomuch that Irenseus' 
 tells us that, if St. Polycarp at any time chanced to hear any one de- 
 liver any other doctrine than what he had been taught, he did not only 
 not give any countenance to such an one, but was wont to stop his 
 ears at him, and cried out Avith astonishment and grief, " Good God ! 
 to what times hast thou reserved me, that I shall endure this !" Nay, 
 he would not tarry in the same place with such a person, but would 
 leave the house if he knew that any heretics were in it. 
 
 7. But of the care which these holy men had to keep close in every 
 
 » Euseb. Hist. Eccles. lib. iii. c. 35. ' Epist. ad Florinum, apud Euseb. Hist. Eccles. 
 lib. V. c. 20. 
 
AUTHORITY OF THE FOLLOWING TREATISES. 17 
 
 the least circumstance to the doctrine and practice of the apostles, we 
 cannot, I think, desire a fairer instance to convince us, than what 
 Eusebius" has recorded of the same blessed martyr ; how that, hear- 
 ing of the difference between the eastern and western churches about 
 the time of keeping Easter, he thought it worthy his pains, at an ex- 
 treme old age, to take a journey as far as Rome for the composing of 
 it. And notwithstanding all that Anicetus, who was then bishop of 
 that church, could say to move him from his practice, yet having this 
 ground for it, that St. John was wont to keep Easter as he did, the 
 good man held close to it, and would not hear of changing a custom 
 which that blessed apostle had delivered to him. 
 
 8. And when such was the care which these holy writers had of 
 holding fast, even to the least particular, of what they received from 
 the apostles, that they would not comply with the rest of the church 
 in such an indifferent matter, only because by so doing they should 
 depart from the practice of one of them, surely we may with confi- 
 dence depend upon the doctrine which they deliver, as most pure and 
 genuine — what our Saviour taught his apostles, and his apostles them. 
 And what Irenaeus once said of his master Polycarp, we may with 
 equal truth and assurance apply to aU the rest of those fathers whose 
 treatises I have here put together: " that they taught evermore what 
 they had received from the apostles, which also they delivered to the 
 church, and which only is the true doctrine of Christ.'" 
 
 9. To this general piety of their lives, and care for the truth and 
 purity of their religion, let -me add, fourthly, their courage and con- 
 stancy in the maintaining of it. How great this was I have already 
 shown, in the particular accounts which I have given of the several 
 fathers whose writings are here subjoined.* It shall suffice in this 
 place to observe that the most of them, after having spent their lives 
 in a careful administration of the great charges to which they were 
 called, were at last made perfect by martyrdom, and underwent the 
 most exquisite cruelties with a courage and constancy worthy both of 
 the rehgion they professed, and of the eminent characters which they 
 had obtained in the church. 
 
 10. Now though this does not immediately argue the purity of their 
 doctrine, yet being added to what I have before observed, it will give 
 us a new ground to rely upon the truth of what they deliver. For 
 since we cannot reasonably doubt but that such persons as these must 
 needs have known what tiie doctrine of the apostles was, and have 
 been perfectly instructed in that religion which they were esteemed 
 able and worthy to preach to others, we have 'in this a clear demon- 
 
 " Buseb. Hist. Eccles. lib. v. c. 26. 'Iren. adv. Hieres. lib. iii. c. 3. 
 * See the preliminary discourses prefixed to the several Epistles, 
 3 b2 
 
18 PRELIMINAEY DISCOURSE. 
 
 stration of their integrity, both in their teaching and writing of it, and 
 must conclude that they who lived such excellent lives, and took so 
 much pains in the ministry of the gospel — ^who stuck with such firm- 
 ness to it, notwithstanding all the endeavours of their enemies to the 
 contrary, and chose rather to undergo the most bitter deaths than they 
 would in any wise depart from it, — have doubtless dealt most up- 
 rightly in this matter, and delivered nothing to us but what they took 
 for the true doctrine of Christ, and what therefore we may conclude 
 undoubtedly was so. 
 
 11. Such good reason have we, upon all these accounts, to look 
 upon the writings of these holy men as containing the pure and un- 
 corrupted doctrine of our blessed Saviour and his apostles. But now, 
 fifthly, and to advance yet higher, these writers were not only thus 
 qualified by these ordinary means to deliver the gospel of Christ to us, 
 but in all probability were endued with the extraordinary assistance 
 of the Holy Spirit too ; so that what they teach us is not to be looked 
 upon as a mere traditionary relation of what had been delivered to 
 them, but rather as an authoritative declaration of the gospel of Christ 
 to us, though indeed as much inferior to that of the apostles and 
 evangelists as both their gifts and their commission were inferior to 
 theirs. 
 
 12. For, first, that the extraordinary gifts of the Holy Spirit jwith 
 which the apostles were endued — and which the holy scriptures" them- 
 selves tell us were in those days distributed to other believers as well 
 as unto them — continued still in the church after their departure, we 
 have the express testimony of Justin Martyr," one of the most ancient 
 writers, after those I have here subjoined, to assure us. They were 
 communicated not only to men but women." And, that we may be 
 sure he spake nothing in this matter but what he could undeniably 
 have made out, we find him boasting of it against Trypho the Jew, 
 and urging it as an unanswerable argument in behalf of Christianity, 
 and against the Jews, from whom these gifts had a long time been de- 
 parted. And, even in the fathers whose writings are here put together, 
 there appear suflicient indications of the continuance of these extraor- 
 dinary powers. 
 
 13. This St. Clemenf manifestly declares, in his first epistle to the 
 Corinthians: he tells us that some in that church not only had such" 
 gifts, but were even proud and conceited upon the account of them. 
 " Let a man," says he, "have faith,"" (i. e. such a faith by which he 
 is able to work miracles ;) " let him be powerful to utter mystical know- 
 ledge," (for to that his expression manifestly refers ;) "let him be wise 
 
 "See 1 Cor. iv. 12. Ephes. i. 6, &c. Acts viii. 14, 17; xix.6, &c. 'Vid.Euseb. 
 Hist Eccles. lib. iv. c. 15. Just. Mart. Dial, cum Tryph. p. 308. ' Ibid. p. 315. 
 <* See below, c. xlviii. ' Clem. Alex. Strom, lib. vi. Hist. Eccles. lib. ii. c. i. p. 30. 
 
AUTHORITY OF THE FOLLOWING TREATISES. 19 
 
 in discerning of speeches," (another gift common in those times:) 
 " still," says he, " by how much the more he seems to excel others," 
 viz., upon the account of these extraordinary endowments, "by so 
 much tlie more will it behove him to be humble-minded, and to seek 
 what is profitable to all men, and not to his own advantage." And 
 St. Ignatius" not only supposes that such gifts might be in others, but 
 plainly intimates that he himself was endued with a large portion of 
 them. 
 
 14. Which being so, we cannot doubt, secondly, but that, as it was 
 most reasonable, both the apostles were careful to set those in the 
 chiefest places of honour and authority in their several churches who 
 were the most eminent for those gifts, and that God was also pleased 
 to grant to such persons a more than ordinary portion of the Holy 
 Spirit, for the~> better discharge of those eminent places to which they 
 were called. 
 
 15. Concerning the former of these, we are told by St. Paul, (Acts 
 vi.,) that when the apostles thought it necessary to establish a new order 
 of ministers in the church, that might take care of those things which 
 they who were of a higher rank could not find leisure to attend to, 
 though their ministry were of the lowest order, and which required 
 much less capacities in those who were to discharge it than theirs 
 whose business it was to govern and instruct the church of Christ, yet 
 they particularly laid it down to the brethren, as one of the qualifica- 
 tions that was to be required in those whom they chose for that pur- 
 pose, that they should be " men well approved of and full of the Holy 
 Spirit, and of wisdom," v. 3. And of one of them, viz., St. Stephen, 
 it is particularly observed, (v. 8,) that he was " full of faith and power, 
 and did signs and great wonders among the people." And when the 
 Jews disputed against him, we read (v. 10) that they were not able 
 to stand against the wisdom and spirit by which he spake." 
 
 16. Now, if such was the care which they took in the choice of 
 those who were to be admitted into the lowest ministry of the church, 
 we cannot doubt but that they were certainly much more careful not 
 to admit any into the highest rank 'of honour and authority in it but 
 what were, in a yet more eminent manner, endued with the same gifts. 
 Hence St. Clement tells us that " the apostles did prove by the Spirit 
 the first fruits of their conversions, and out of them set bishops and 
 pastors over such as should beUevCi"" By which we must understand 
 one of these two things, (and very probably they were both meant by 
 it,) either that the apostles made use of their own extraordinary gift of 
 the Spirit (one use of which was to discern and try the spirits of others^) 
 in choosing persons fitly qualified for the work of the ministry, or else 
 
 " See the Salutation to the Smyrnffians. ' Epist. to the Philadelphians, sec. vii. To 
 the Trallians, sec. v. ' Clem. Epist. num. xlii. xliv. ^ 1 Cor. xii. 10. Heb. iv. 13. 
 
20 PRELIMINARY DISCOURSE. 
 
 that, by the extraordinary gifts of those whom they pitched upon, they 
 perceived that they were worthy of such an employ, and therefore 
 chose them out for it. And the other Clement yet more plainly speaks 
 the same thing: that "St. John, being returned from his banishment 
 in Patmos, went about the country near unto Ephesus, both to form 
 and settle churches, where he saw occasion, and to admit into the order 
 of the clergy such as were marked out to him by the Spirit."" 
 
 17. And then for the other thing observed : it is clear that the very 
 imposition of hands did, in those days, confer the Holy Spirit in an 
 extraordinary manner upon those who were ordained to the ministry 
 of the Gospel. This St. Paul intimates to Timothy, where he exhorts 
 him to stir up to ^d^ia-f^a, the gift, (i. e. the extraordinary power of the 
 Holy Spirit,) "which," says he, "is in thee by the imposition of my 
 hands," 2 Tim. i. 6. And, would you know how this ceremony of 
 setting him apart for such a service came to endue him with such an 
 extraordinary power, the same apostle will tell you (1 Tim. iv. 14) that 
 it was given unto him by prophecy, with, or through, the imposition 
 of hands upon him ; that is to say, God — who, by his prophets, had 
 before designed and marked him out for that great office, (1 Tim. i. 18) 
 — upon the actual admission of him into it by the outward rite of lay- 
 ing on of hands, and upon the solemn prayers that were then withal 
 made for him, did bestow the gifts of his blessed Spirit in an extraor- 
 dinary manner upon him. 
 
 18. Now, as this will give us a good ground to conclude that those 
 holy men, whose writings we have here collected, were endued with 
 a very large portion of the extraordinary gifts of the Holy Ghost, whe- 
 ther we consider the frequency of those endowments in the age in 
 which they lived, or the extraordinary strictness and piety of their lives, 
 or the greatness of those stations to which they were called in the 
 church, or, lastly, the judgment which the apostles, who called them 
 to those high offices, were by the Spirit enabled to make of them ; — 
 so, thirdly, if we look to those accounts which still remain to us of 
 them, they will plainly show us that they were endued, and that in a 
 very eminent manner, with this power and gift of the blessed Spirit. 
 
 19. Of Barnabas, the holy scripture itself bears witness, that " he 
 was a good man, full of the Holy Ghost, and of faith." (Acts xi. 24.) 
 Hermas is another of whom St. Paul himself makes mention (Rom. 
 xvi. 14) as an early convert to Christianity. And what extraordinary 
 revelations he had, and how he foretold the troubles that were to come 
 upon the church, his following visions sufficiently declare. 
 
 20. Clement is not only spoken of by the same apostle, but with 
 this advantageous character too, that he was the fellow-labourer of that 
 
 « Clem. Alex, de Divit. Salv. num. xlii. Euseb. Hist. Eccles. lib. iii. c. 33. 
 
AUTHOEITY OF THE FOLLOWING TREATISES. 21 
 
 great man, and had Ms name written in the hook of life. (Phil. iv. 3.) 
 And, when we shall consider to how much inferior and worse men these 
 gifts were usually communicated at that time, we can hardly think that 
 so excellent a man, and the companion of so great an apostle, em- 
 ployed first in the planting of the gospel with him, and then sent to 
 govern one of the most Considerable churches in the world, should 
 have been destitute of it. 
 
 21. As for St. Ignatius, I have before observed that he had this 
 gift ; and, by the help of it, warned the Philadelphians' against falling 
 into those divisions which he foresaw were about to rise up amongst 
 them. 
 
 22. Polycarp not only prophesied of his own death, but spake often- 
 times of things that were to come ;" and has this witness from the whole 
 church of Smyrna, that nothing of all that he foretold ever failed of 
 coming to pass according to his prediction. 
 
 23. It remains, then, that the holy men whose writings are here 
 subjoined were not only instructed by such as were inspired, but were 
 themselves, in some measure, inspired too ; at least were endued with 
 the extraordinary gifts of tlie Holy Ghost, for the better fulfilling of 
 those great offices to which God had called them in his church. And 
 therefore we must conclude that they were not only not mistaken in 
 what they deliver to us as the gospel of Christ, but in all the neces- 
 sary parts of it were so assisted by the Holy Ghost as hardly to have 
 been capable of being mistaken in it ; by consequence that we ought 
 to look upon their writings," though not of equal authority with those 
 which we call, in a singular manner, the holy scriptures, (because 
 neither were the authors of them called in so extraordinary a way to 
 the writing of them, nor endued with so eminent a portion of the gifts 
 of the blessed Spirit for the doing of it ; nor have their writings been 
 judged by the common consent of the church in those first ages of it, 
 when they were so much better qualified than we are now to judge 
 of the divine authority of these kind of writings, to be of equal dignity 
 with those of the apostles and evangelists ;) yet worthy of a much 
 greater respect than any composures that have been made since ; how- 
 ever men may seem to have afterwards written with more art, and to 
 have shown a much greater stock of human learning than what is to 
 be found, not only in the following pieces, but even in the sacred 
 books of the New Testament itself. 
 
 24. I shall add but one consideration more, the better to show the 
 true deference that ought to be paid to the treatises here collected; 
 and that is, sixthly, that they were not only written by such men as I 
 
 »Epist. to the Philadelphians, c. vii. Add The Martyrdom of Ignatius, num. xii. 
 » Euseb. Hist. Bccles. Ub. v. u. xx. p. 1 53, a. ' Vid. Dodwell. Dissert, in Iren. Praefat. 
 et Dissert. 2. Bt Irenseum apud Euseb. Hist. Eccles. loc. cit. p. 153. 
 
22 PRELIMINARY DISCOURSE. 
 
 have said — instructed by the apostles, and judged worthy by them, 
 both for their knowledge and their integrity, to govern some of the 
 most eminent churches in the world, and, lastly, endued with the 
 extraordinary gift of the Holy Ghost, and upon all these accounts to 
 be much respected by us — but were moreover received by the church, 
 in those first ages, as pieces that contained nothing but what was 
 agreeable to sound doctrine, which could scarcely be mistaken in its 
 judgment of them. 
 
 25. The epistle of St. Clement was a long time read publicly with 
 the other scriptures in the congregations of the faithful, made a part 
 of their Bible, and was numbered among the sacred writings, how- 
 ever finally separated from them. And not only the apostolical 
 canons, but our most ancient Alexandrian manuscript, gives the same 
 place to the second that it does to the first of them ; and Epiphanius, 
 after both, tells us that they were both of them wont to be read in the 
 church in his time." 
 
 26. The epistle of St. Polycarp, with that of the church of Smyrna, 
 were not only very highly approved of by particular persons, but, like 
 those of St. Clement, were read publicly too in the assemblies of the 
 faithful. And for those of Ignatius, besides that we find a mighty 
 value put upon them by the Christians of those times, they are sealed 
 to us by this character of St. Polycarp : " that they are such epistles 
 by which we may be greatly profited, for (says he) they treat of 
 faith and patience, and of all things that pertain to edification in the 
 Lord." 
 
 27. The epistle of Barnabas is not only quoted with great honour 
 by those of the next age to him, but in the ancient stichometry of 
 Cotelerius," we find it placed the very next to the epistle of St. Jude, 
 and no diflTerence put between the authority of the one and the other. 
 
 28. And for the book of Hermas, both Eusebius and St. Jerome 
 tell us that it was also wont to be read in the churches. In the same 
 stichometry before mentioned, it is placed in the very next rank to the 
 Acts of the Apostles ; and, in some of the most ancient manuscripts 
 of the New Testament, we find it written in the same volume with 
 the books of the apostles and evangelists, as if it had been esteemed 
 of the same value and authority with them. 
 
 29. So that now, then, we must either say that the church in those 
 days were so little careful of what was taught in it as to allow such 
 books to be publicly read in its congregations, the doctrine whereof it 
 did not approve, or we must confess that the following pieces are de- 
 livered to us, not only by the learned men of the first ages of the 
 church, but by the whole body of the faithful, as containing the pure 
 
 "Epiphan. Uteres, xxx. num. 15. ' Annot. in Barnab. pp. 9, 10. 
 
SUBJECT OF THE FOLLOWING DISCOURSES. 23 
 
 doctrine of Christ, and must be looked upon to have nothing in them 
 but what was then thought worthy of all acceptation. 
 
 30. Now how much this adds to the authority of these discourses, 
 may easily be concluded from what I have before observed. For 
 since it is certain that, in those times, the extraordinary gifts of the 
 Holy Ghost were bestowed, not only upon the bishops and pastors of 
 the church, (though upon them in a more eminent degree,) but also 
 upon a great many of the common Christians too — since one particular 
 design of these gifis was for the discerning of prophecies, to judge of 
 what was proposed by any to the church, or written for the use and 
 benefit of it — we cannot doubt but that what was universally approved 
 of and allowed, not by a few learned men, but by the whole church in 
 those days, — what was permitted to be read to the faithful, for their 
 comfort and instruction, — must by this means have received the high- 
 est human approbation, and ought to be looked upon by us, though 
 not of equal authority with those books which the same church has 
 delivered to us as strictly canonical, yet as standing in the first rank 
 of ecclesiasticEil writings, and containing the true and pure doctrine of 
 Christ in all things necessary to our salvation, without the mixture of 
 any of those errors which have since been so unhappily brought into 
 the church, and have been worthily censured as dangerous to, if not 
 destructive of it. 
 
 CHAPTER IV. 
 
 OF THE SUBJECT OF THE FOLLOWING DISCOURSES, AND Oi" THE USE 
 THAT IS TO BE MADE OF THEM. 
 
 That, in the following Treatises, there is delivered to us a good account both of the Doc- 
 trine and Discipline of the Chwrch in the Apostolical times — This shown in several 
 Particulars — What they taught concerning God the Father, our Saviour Christ, and 
 the Holy Ghost — Of Angels and Spirits — Of the rest of the Articles of the Apostles' 
 Creed — Concerning the two Sacraments of Baptism and the Lord^s Supper — Of the 
 Holy Scriptures, and the Divine Authority of them — What we meet with in these 
 Treatises concerning the Government of the Church — Of the necessity of communi- 
 cating Vfith the Bishops and Pastors of it — Of Schismatics, Heretics, and Apostates — 
 Of their pubUc assembling for the Service of God, and what was done by them in those 
 Meetings — Of several other instances of their Discipline, particularly of their Fasting 
 and Confession of Sins — Of the care which their Bishops had of the whole Church — 
 Of the respect that was paid to them — Of their Martyrs, and the veneration which 
 they thought due to them — Of their practical Instructions, and how severe theh Mo- 
 rality was, shown in several particulars — That, upon the whole, we may here see what 
 the state of Christianity then was and still ought to be. 
 
 1. And now havmg shown in the foregoing chapter what deference 
 we ought to pay to the authority of those holy men, whose writings I 
 
24 PRELIMINARY DISCOURSE. 
 
 have here collected, it may not be amiss, in the third place, to inquire 
 what it is which they deliver to us — what account we find in them of 
 the doctrine and discipline of the church, m those times in which they 
 lived. 
 
 2. It would be endless for me to go about to make a just catalogue 
 of all the particulars of this kind that occur in the followmg pieces ; 
 and I have already, in a great measure, performed it in the index 
 which I have for that purpose subjoined to them. I shaJl therefore 
 here consider only a few particulars, in such points as may seem most 
 worthy to be remarked ; and by them (as by a short specimen) show 
 how the judicious reader may himself improve it into a more particular 
 history of the faith and practice of the church in this first and purest 
 period of it. 
 
 3. And, first, for what concerns the doctrines of those times, there 
 is hardly any point that is necessary to be believed or known by us 
 that is not very plainly delivered in some or other of the following 
 pieces. 
 
 4. Here we may read what we are to believe concerning thp first 
 article of our creed, God the Father :» That he is One, Almighty, In- 
 visible, the Creator and Maker of all things : that he is Omniscient, 
 Immense ; neither to be comprehended within any bounds, nor so 
 much as to be perfectly conceived by us; that his providence is over 
 all things ; and that we can none of us flee from him, or escape his 
 knowledge ; that we are to believe in him, to fear him, to love him ; 
 and, fearing him, to abstain from all evil. 
 
 5. If from thence we go to the next person of the blessed Trinity, 
 our Saviour Jesus Christ,* here we shall find all that our creed teaches 
 us to profess concerning him, or that any Christian need to believe : — 
 that he existed not only before he came into the world, but from all 
 eternity — that he is not only the Son of God, but is himself also God — 
 that in the fulness of time he took upon him our nature, and became 
 man ; was born of the Virgin Mary, was crucified under Pontius Pilate 
 — that he suffered for our salvation, and was raised again from the 
 dead, not only by the power of the Father, but by his own also — that 
 he is our high priest and protector now, and shall come again at the 
 end of the world, to judge the whole race of mankind' — that there is 
 no coming unto God but by him; insomuch that even the ancient 
 fathers, who died before his appearing, were yet saved by the same 
 means that we are now- 
 
 6. As for Tvhat concerns the Holy Spirit, the third person in the 
 glorious Godhead, he is here set out to us° as the Spirit of God, who 
 is glorified and worshipped together with the Fallier and the Son, 
 
 » See Index, God. ' See Index, Christ. ' See Index, Trinity. 
 
SUBJECT OF THE FOLLOWING DISCOURSES. 25 
 
 (although distinct from both,) and communicated by the Son" to the 
 prophets, who also sanctifieth and endueth the faithful with many gifts 
 for the edification of the church. 
 
 7. And now I am mentioning the Holy Spirit, let me add that we 
 may here see what is needfid to be known concerning all the other 
 spirits* of an inferior nature, — how the holy angels minister unto us, 
 but especially then when we have the most need of them, at the time 
 of our death, — and that though the devil may attack us, and use all 
 his arts to draw us away from our duty, yet it must be our own fault 
 if we are overcome by him, and that therefore we ought not to be 
 afraid of him. 
 
 8. But to return to our creed, and the articles of it : here we farther 
 see both what a great obligation there lies upon us to keep up a com- 
 munion" of saints in the unity of the church on earth, and what is tha,t 
 true fellowship that we ought to have with those who are gone before 
 us to heaven : that it consists not in the worship of any, though never 
 so gloriously exalted by God, but in love and remembrance; in thanks- 
 giving to God for their excellencies ; and in our prayers to him, joined 
 with hearty endeavours of our own, to imitate their perfections. 
 
 9. And, whilst we do this, we are assured of the forgiveness* of our 
 sins, through the merits and satisfaction of Jesus Christ ; and that not 
 only of those which we committed before our baptism, but of all such 
 as we shall chance to fall into after, if we truly repent of them, except 
 only the great sin of wilfully and maliciously blaspheming God and 
 his Holy Spirit, which was thought to be hardly, if at all, remissible, 
 either in this world or ia the other. 
 
 10. As for the next point, the resurrection of the body,' it is not 
 barely asserted, but is at large proved too, in the following discourses. 
 There we are told, not only that there shall be a future resurrection, 
 but a resurrection of the flesh, — that we shall be raised in the very 
 same bodies in which we go down into the grave, — and that, being 
 raised, we shall be judged by Christ, according to our works, and 
 be either unspeakably rewarded, or exceedingly punished, to all 
 eternity.-'' 
 
 11. If from the articles of our creed we go on to the holy sacrament ^ 
 of the church, here we have set out to us the great benefit of our bap- 
 tism, and of what a mighty concern it is to us in the business of our 
 salvation. And, for the other sacrament, here we are taught that the 
 elements of bread and wine* are the same (as to their substance) after 
 consecration, that they were before ; and are only in a spiritual sense 
 
 » See Mart. Ignat. sec. 14. Polyc. sec. 14, 32. » See Index, Angel, Deoil. ' See 
 Index, Feace, Unity, Martyrs, Reliques, &c. •' See Index, Repentance. ' See Index, 
 Seswredion. fSeelniex, Punishment. s Seelndex, Sacrament, Baptism. "See 
 Index, Transubatantiation. 
 
 4 C 
 
26 PRELIMINARY DISCOURSE. 
 
 the flesh and blood of our Saviour Christ, by the participation of which 
 we shall be immortalized, and live for ever. 
 
 12. And lastly, for that great, comprehensive point of our religion, 
 the foundation of our faith, the holy scriptures," here we may see what 
 opinion the holy men had of the divine inspiration of them, what defer- 
 ence they paid to them, and how they looked upon them to contain 
 the true words of the Holy Ghost. 
 
 13. Such is the doctrine of faith that is here delivered to us. If 
 from thence we pass, secondly, to what concerns the public order and 
 government of the church, in the first establishment of it, here we may 
 see by what persons' it was directed, and how exactly our own church 
 does in this particular resemble the primitive, perhaps beyond any 
 other at this day in the world, in the apostolical orders of bishops, 
 priests, and deacons. 
 
 14. How necessarily they esteemed it their duty to keep up a strict 
 communion" with these governors, and how little they thought the very 
 name of the church could belong to those who separated from them, 
 we are here likevrise taught. And, how light soever some may make 
 of the business of schism" now, yet it is plain these holy men had a 
 very different apprehension of it, aiid hardly thought that such could 
 be saved as continued in it. 
 
 15. And the same, or rather much worse, was their opinion of here- 
 tics and apostates :" to the latter of which, as they seem even to have 
 denied repentance, if that apostasy was joined with blasphemy, so it is 
 manifest that, without it, they thought the others must perish. And in 
 the mean time they declare that we ought not to have any communica- 
 tion with them : only we must pray for them, that they may be con- 
 verted, which yet they supposed would be very hard. 
 
 16. As for those who continued in the doctrine and communion of 
 the church,^ here we may see how zealous they were in attending all 
 the public offices of it, — how constantly they assembled together for 
 the worship of God, notwithstanding all the malice and fury of their 
 enemies against them upon the account of it. Here we may observe 
 how, from the beginning, they had their set times and places of wor- 
 ship, and how they looked upon such offertories both as more accept- 
 able unto God and more prevalent with him than any private addresses 
 that they could make to him. 
 
 17. In these assembhes they not only put up their prayers to God, 
 but received also the holy sacrament* of the Lord's Supper; and in 
 that part of the service none officiated but either the bishop himself or 
 he who was appointed, or allowed of, by him. 
 
 " See Index, Scripture. ' See Index, Bishops. ' See Index, Bishops. ^ See 
 Index, SrAism. ' SeelaAex, Herelic, Jpostate. /See Index, TFbrs/iip, &c. fSee 
 Index, Sacrament, Bishc^. 
 
SUBJECT OF THE FOLLOWING DISCOURSES. 27 
 
 18. For this purpose they had in every such place of their assembling 
 one table or altar, upon which their oblations were presented to God 
 by the bishops and priests ;" and they communicated after the same 
 manner that our Saviour Christ had set them the example — that is to 
 say, both of the consecrated bread and wine ; and the former taken 
 from one common loaf, which was broken and distributed to them, not 
 in little, separate, and unbroken wafers, as some now do. 
 
 19. Nor was this all ; in these assemblies the Holy Scriptures were 
 read to them ; and, as I have before shown, some of the very treatises 
 I have here subjoined, together with them : and the bishop himself 
 instructed the people, and expounded the doctrine of Christ to them." 
 
 20. By the bishop were the Christians blessed, and joined together 
 in the holy state of matrimony :" and indeed without him was nothing 
 done of all that pertained unto religion. 
 
 21. In those times the clergy*" were married as well as laity ; nor 
 do we find it esteemed the least scandal for them so to be. 
 
 22. Here we may see what the ancient manner of fasting' was, and 
 what was thought requisite to render such exercises acceptable to God 
 and profitable to our own souls. 
 
 23. In short, here we may perceive what their opinion was of re- 
 pentance for sins,*" and how hardly they thought of those who were 
 still repenting and yet still continued to sin on, notwithstanding their 
 frequent repentance. But, especially, here we are told that we must 
 finish our repentance before we die, for that there is no place for re- 
 pentance after. 
 
 24. And though they prescribed confession^ as one act of repent- 
 ance, and necessary to be performed in order to our forgiveness, yet 
 we find no confession mentioned to be made to any but to God only, 
 which therefore seems to intimate to us that they accounted that alone 
 tt) have been sufficient. 
 
 25. But the care of their bishops* in those first times was not con- 
 fined within the narrow bounds of their own churches, but extended 
 to all the faithful, wheresoever they were: and they were still ready to 
 look to those who were at the greatest distance from them, whenever 
 they thought their advice or authority might be either useful to them 
 or for the honour and benefit of their leligion. 
 
 26. From this, and from the general piety and excellence of their 
 lives,' joined to the greatness of their character in the church, came 
 that mighty respect that was paid to the bishops in those days ; and 
 how great it was, the following treatises abundantly show. 
 
 <■ Ipiat. Epist. to the Ephes. sec. 5. » Ignat. Mart. sec. 2. 'See Index, Marriage, , 
 Msh^. ''See Index, Priest. "See Index, Fast. /See Index, Repentance. 
 eSee Index, Confesmn. "See Ignatius's Epistles and Martyrdom, &c. ''See 
 Index, Bishop. 
 
28 PRELIMINARY' DISCOURSE. 
 
 27. But much greater was their veneration for those who not only 
 governed well, and adorned their holy profession by an exemplary life, 
 but confirmed the truth of it with their blood." They are indeed of 
 opinion that no man ought causelessly to expose himself unto suffer- 
 ing ;' but if God called any one to it, they doubted not but that our 
 Saviour Christ would both support him in his conflicts and most 
 gloriously reward him for the enduring of them. Hence was it their 
 opinion that martyrdom blotted out all sins, — that they who suffered 
 for the faith should have a degree of glory peculiar to themselves, 
 above all other saints in God's kingdom ; and, when God showed 
 such regard for them, they concluded that they could never do enough 
 to testify their respect to them. 
 
 28. To this we must ascribe the care they took to gather up their 
 remains," the honour which they paid to them, and the solemnities with 
 which they deposited them in the earth ; hence came their custom, 
 which we here find, of writing down the particulars of their conflicts, 
 and sending theni abroad to the churches round about ; hence their 
 anniversary meetings at their tombs and monuments, where they re- 
 cited the acts of their martyrdoms, and sometimes made express dis- 
 courses in praise of their martyrs, and to exhort one another to the 
 like constancy. 
 
 29. But, not to insist any longer upon these particulars, there is yet 
 a third sort of matters contained in these discourses, and those of no 
 less use to us than either of the foregoing, and that is the practical rules 
 of life that are here delivered to us. 
 
 30. Here we may see what care we are to take, not only not to sin* 
 ourselves, but, as far as in us lies, not to let any that belong to us con- 
 tinue in sin, lest we also become partakers of their evil doings. 
 
 31. Here we are taught not only to have a care of our words and 
 actions,' but of our very thoughts and desires, which must not be in- 
 dulged in any instances of sin, nor be suffered, if it be possible, to 
 wander on any thing that is in the least measure wanton or irregular. 
 
 32. If we will hearken to these holy men, we must learn not only 
 to do the will of God, but, if it be his pleasure, must prepare our minds 
 to endure patiently whatever he shall think fit to lay upon us. We 
 must consider that troubles and afflictions are sent upon us both to 
 punish us for our sins and as monitors to draw us off from them. 
 
 33. To convince us the more effectually of this, we are here shown 
 the mighty danger of riches,-'' especially where men's hearts are in any 
 degree set upon them, and how very hardly such persons shall be 
 saved ; we are taught what use we should make of our abundance. 
 
 "See Index, Mm-tyrs. 'See Index, Suffer. 'See Index, Rdiques, Martyrs. 
 i" Scie. Index, Sm. 'Harm. Vis. i. /See Index, Riches, Almsgiving, &c. 
 
SUBJECT or THE FOLLOWING DISCOURSES. 29 
 
 that so it may not prove a snare to us ; but especially we are shown 
 the great advantage of almsgiving to this end, and what mighty en- 
 gagements there lie upon us to the practice of it. 
 
 34. And then, as for our Hves, we are here told that a Christian" 
 must not only be good, but exemplary ; he must show the truth of his 
 profession by a suitable conversation, and be known by his actions 
 rather than by his words. 
 
 35. He must pray for all men, even for his enemies ; nay, for the 
 very enemies of the church, for heretics and schismatics, for those of 
 whom there is but little hope that they will ever come to repentance, 
 or that God will give them grace so to do. 
 
 36. He must be land and charitable to all- men, free from envy and 
 contention ; he must neither raise any differences among his brethren, 
 nor follow any in the doing of it. To this end he must carefully ob- 
 serve those duties which relate to his neighbour, as well as those he is 
 to pay to God. He must obey magistrates, must respect the aged, 
 must have, a due regard to all men.^ Is he a husband, a parent, or a 
 child ? He must be sure to exercise himself in the several duties be- 
 coming those several relations. In short, in the foUow'ing writings we 
 may see — in all the parts of our duty towards God, our neighbour, 
 and ourselves — what we are to do, and what to avoid ; and are assured 
 that God both sees all our actions now, and will reward or punish us 
 for them hereafter to all eternity. 
 
 37. And thus have I given a short prospect of what is more largely 
 contained in the following collection. I need not say either how use- 
 ful a variety of matter it is, or how wortliy to be known by all of us ; 
 but sure I am, whosoever shall take the pains impartially to compare 
 what is here found with the sacred writings of the New Testament, he 
 may be able, both with clearness and certainty, to understand what- 
 ever is requisite to his eternal salvation, and that with much more satis- 
 faction, and security too, than from many volumes of our later writers, 
 who, for the most part, spend a great deal of time, and take much 
 pains, to obscure, rather than explain, the most easy and intelligible 
 points of our religion. 
 
 See Index, Christian. 
 
 c2 
 
30 PRELIMINARY DISCOURSE. 
 
 CHAPTER V. 
 
 OF THE MANNER AFTER WHICH THESE DISCOURSES ARE WRITTEN, AND 
 THE SIMPLICITY OF STYLE USED IN THEM. 
 
 That the Writers of those times used no aiFectation of Human Eloquence, but delivered 
 themselves with the greatest Plainness that they were able. — This manner of writing 
 the best, and most proper, for Instruction. — A short Account of the Occasifln of the 
 present Collection, and the Translation that is here made of the following Treatises. 
 
 1. There is yet one thing to be observed by me with reference to 
 the discourses here subjoined, and that is, fourthly, concerning the 
 manner after which they are written, and that true primitive simplicity 
 which appears in all the parts of them. 
 
 2. It is one property of truth that, as it does not need any disguises, 
 so neither does it seek, by any vain ornaments of human eloquence, to 
 recommend itself to the approbation of those to whom it is tendered. 
 When the apostles preached the gospel to the world, they did it not 
 " with excellency of speech, nor with enticing words of man's wisdom, 
 but in the demonstration of spirit and of power;" they gave such con- 
 vincing proofs of their divine mission, as forced all indifferent persons 
 to acknowledge their authority ; and they thought it, after that, too 
 mean a thing to endeavour to catch men's ears, when, without any 
 such arts, they had before captivated their reason, and forced them to 
 confess the truth of what they delivered. 
 
 3. And the same was the method of those holy fathers who succeeded 
 them : they knew the excellency of their doctrine, and the mighty in- 
 fluence which the revelations it made of the future state would be sure 
 to have upon the minds of all considering men ; and therefore they 
 contented themselves to lay these things before them in a plain and 
 simple manner, and yet with such efficacy and power as surpassed all 
 the rhetoric in the world; "for," indeed, <<the kingdom of God is 
 not in word, but in power," 1 Cor. iv. 20. 
 
 4. Let not, then, the reader be surprised, if in the following dis- 
 courses he meets with none of those ornaments that are wont to recom- 
 mend the writings of others to his perusal ; but rather let him consider 
 that he has here to do with men who were above such a care. Their 
 business was to instruct, not to please, — to speak to men's hearts and 
 consciences, not to their fancies ; and they knew th^t this is evermore 
 best done by a plain and natural discourse, by solid rules and substan- 
 tial motives, not by vain words, which, if they satisfy a man at the 
 present, yet seldom leave any lasting impression behind them. 
 
 5. But of the authors of the following treatises, and of the discourses 
 themselves, I have said enough — perhaps too much ; though yet, I 
 
STYLE OF THE FOLLOWING DISCOURSES. 31 
 
 think, no more than what was necessary to prepare the English reader, 
 for whom I am now chiefly concerned, to a useful perusal of them. 
 As for the present collection, I Shall only say thus muchr— that it is the 
 first of this kind that has been set foi-th in our own language ; nor were 
 the greatest part of the following pieces ever (that I know of) before 
 translated into it. 
 
 6. I confess, when I consider the great usefulness of such a work, 
 and thehigh esteem which not only the ancient fathers, but the most 
 learned of all ages, have had of the treatises here collected together, I 
 have sometunes wondered that, among so many things as have of late 
 been set forth in the English tongue, none has hitherto undertaken such 
 a task as this. But, when I came to the trial, I soon found out what 
 may, perhaps, have been one reason of it ; for indeed, could I have 
 foreseen the difficulty of the work, I much question whether I should 
 ever have been persuaded to go about it. And this I say, not to mag- 
 nify any thing that I have done, which I have too much reason to fear 
 will be far from deserving any great commendation, but to suggest an 
 apology for whatever defects those of greater leisure, more health, and 
 better abilities^ shall chance to find in it ; notwithstanding all the care 
 I have taken to guess aright at the intention of my authors, and to de- 
 liver what, upon the best examination I could make, I took to be their 
 meaning. 
 
 7. I need not say any thing to convince those who are at all ac- 
 quainted with these matters, and who are alone the competent judges 
 of the present performance, how hard oftentimes it is, with the help of 
 the best copies, to hit upon the true meaning of an author that lived so 
 many ages since as those I have here collected ; and what great de- 
 fects, in many places, there are in the copies which I have here been 
 forced to make use of, is not unknown to them. But, however, I am 
 not aware of any great errors that I have committed ; and am in some 
 hope that, in this edition of these treatises,.! have nowhere very much, 
 nor at all dangerously, mistaken the meaning of those holy men whose 
 sense I have undertaken to represent. 
 
 8. This I am sure of, that my design, in this whole undertaking, 
 was to minister the best I could to the interests of truth and piety ; and 
 I thought myself, at this time, the rather obliged to do it from the press, 
 in that it has pleased God, in some measure, to take me off from the 
 ability of doing it from the pulpit. 
 
 9. If it shall be asked how I came to choose the drudgery of a trans- 
 lator, rather than the more ingenious part of publishing somewhat of 
 my own composing, it was, in short, this : because I hoped that such 
 writings as these would find a more general and unprejudiced accept- 
 ance, with all sorts of men, than any thing that could be written by 
 any one now living, who, if esteemed by some, is yet in danger of 
 
32 PRELIMINARY DISCOURSE. 
 
 being despised by more, whose prejudice to his person will not suffer 
 them to reap any benefit by any thing, though never so useful, that 
 can come from him ; whilst such tracts as these may possibly receive 
 a general respect from all sorts of persons, and meet not only with an 
 entertainment, but an esteem, too, from all. 
 
 10. These were the motives that first induced me to set about this 
 work, in the reasonableness of which should I chance to be mistaken, 
 yet I cannot but persuade myself that the honesty of my intentions will 
 excuse me to all indifferent persons. Let others, then, to whom God 
 has given better opportunities and greater abilities, serve the church in 
 better and higher performances. It shall sufjce me in any way to 
 minister to the souls of men ; and if, by this present undertaking, I 
 shall but in any measure have contributed to the reviving a true sense 
 of piety and devotion among us,' — and, especially, to the disposing of 
 any number of men to consider more seriously the fatal consequences 
 of our present divisions, and to labour, what in them lies, towards the 
 composing of them, — I shall heartily bless God, both that he first 
 prompted me to undertake this troublesome task, and has since enabled 
 me, though amidst many infirmities, to go through with it. 
 
PEELIMINARY DISCOUESE 
 
 ON THE FIRST EPISTLE OF ST. CLEMENT TO THE CORINTHIANS. 
 
 Of the value which the Ancients put upon this Epistle— Of St. Clement himself, who was 
 the author of it— That it was the same Clement of whom St. Paul speaks, Phil. iv. 3. 
 —Of his Conversion to Christianity— When he became Bishop of Rome, as also 
 whether he suffered Martyrdom, uncertain— Of the occasion of his writing this Epistle 
 and the two mam parts of it— Of the time when it was written— That there is no 
 reason to doubt but that the Epistle we now have was truly written by St. Clement— 
 rhe objection of Tentzdius against it of no force— How this Epistle was first pub- 
 lished by Mr. Patrick Young; and translated by Mr. Burton into English— Of the 
 present edition of it. 
 
 1. The first tract which begins this collectioiij and perhaps the most 
 worthy too, is that admirable, or, as some of the ancients have called 
 it, that " wonderful epistle of St. Clement to the Corinthians,'" which 
 he wrote, not in his own name, but in the name of the whole church 
 of Rome, to them, — an epistle so highly esteemed by the primitive 
 church that we are told it was wont to be publicly read in the assem- 
 blies of it;* and if we may credit one of the ancient collections of the 
 canon of Scripture," it was placed among the sacred and inspired writ- 
 ings. Nor is it any small evidence of the value which in those days 
 was put upon this epistle, that in the only copy which, for aught we 
 know, at this day remains of it, we find it to have been written in the 
 same volume with the books of the New Testament," which seems to 
 confirm what was before observed concerning it, that it was heretofore 
 wont to be read in the congregations together with the Holy Scriptures 
 of the apostles and evangelists. 
 
 2. But of the epistle itself I shall take occasion to speak more par- 
 ticularly by and by. It will now be more proper to inquire a little 
 into the author of it, and consider when and upon what occasion it 
 was written by him. 
 
 3. And first, for what concerns the person who wrote this epistle, it 
 is no smaJl commendation which the Holy Ghost, by St. Paul, has left 
 us of him, Phil. iv. 3, where the apostle mentions him, not only as his 
 fellow-labourer in the work of the gospel, but as one whose name was 
 written in the book of life — a character which, if we will allow our 
 
 • Saviour to be the judge, far exceeds that of the highest power and 
 dignity, and who, therefore, when his disciples began to rejoice upon 
 the account of that authority which he had bestowed upon them, inso- 
 much that " even the devils were subject unto them," (Luke x. 17,) 
 
 oEuseb. Hist Eccles. lib. iii. cap. 16. 'Idem, lib. iii. cap. 12, ' Canon. ApostoU 
 Can. nit. i* MS. Alex. 
 
 5 33 
 
34 ^ PRELIMINARY DISCOURSE. 
 
 though he seemed to allow that there was a just matter of joy in such 
 an extraordinary power, yet bade them not to rejoice so much in this, 
 that those spirits were subject unto them, "but rather," says he, 
 " rejoice that your names are written in the book of life." 
 
 4. It is indeed insinuated by a late very learned critic" as if this 
 were not that Clement of whom we are now discoursing, and whose 
 epistle to the Corinthians I have here subjoined. But, besides that he 
 himself confesses that the person of whom St. Paul there speaks was a 
 Roman, both Eusebius and Epiphanius, and St. Hierome," expressly 
 tell us that the Clement there meant was the same that was afterwards 
 bishop of Rome ; nor do we read of any other to whom either the 
 character there mentioned, of being the fellow-labourer of that apostle, 
 or the eulogy given of having his name "written in the book of life," 
 could so properly belong, as to him ; whom therefore the generality 
 of learned men, both of the ancient and present times, without scruple 
 conclude to have been referred to in that passage. 
 
 5. I shall not say any thing of what is reported by some" concerning 
 his noble birth and family, of his studies at Athens, and of the occa- 
 sion and manner of his conversion to Christianity, which they tell us 
 was wrought by St. Peter, whom he met with Barnabas at Caesarea, 
 and who there first declared to him the doctrine of Christ, and inclined 
 him to a good opinion of it: all which is very uncertain, and justly 
 doubted of by many. I shall choose rather to observe that, whatever 
 his condition was before he became a Christian, he was held in no 
 small reputation after, but merited such a character from the ancient 
 fathers as is hardly given to any besides the apostles. Nay, some of 
 them doubt not in plain terms to call him an apostle ;" and, though St. 
 Hierome durst not go so far as that, yet he gives him another title but 
 little short of it ; he tells us that he was an " apostolical man,"" and, 
 as RufEnus adds, " almost an apostle."^ 
 
 6. To declare more particularly how he spent the first part of his 
 life, after his conversion, is neither necessary to the design I have now 
 in hand, nor can any certain account be given of it, only, as we are 
 told in the general that he was St. Peter's disciple, so it may not be 
 improbable that for some time he attended his motions and was sub- 
 ject to his direction. 
 
 7. But whatever he was, or wherever he laboured before, in this I 
 think antiquity is absolutely agreed, that he at last came to be bishop 
 of Rome, and was placed in that see by the express direction of one 
 
 » Grot. Annot. in Phil. iv. 3. 'Euseb. Hist. Eccles. lib. iii. cap. 12. Epiph. lib. i. 
 adv. Carpocr. n. 6. Hieronym. de Script. Eccles., et Comment, in loc. Item, lib. i. adv. 
 Jovin. Photii Cod. mem. U3, &c. '=Vid. Eucher. Ludg. de Contempt. Mundi, et 
 Chron. Albert. Stad. inter Testimonia a Junio cilata. <* Clem. Alex. Strom, lib. iv. 
 'Hieron. in Isaiam, i;. 52. /De Adulterat. lib. Originis. 
 
OF ST. Clement's first epistle. 35 
 
 or both the apostles, St. Peter and St. Paul. To whom he succeeded, 
 or at what time to fix his entrance on that great charge, is a point that 
 I suppose will never be agreed upon among learned men. If any 
 could have settled this matter beyond dispute, it had without question 
 been done by those of our own nation," who as they have the latest 
 searched with all possible dihgence into it, so never were there any 
 better qualified for the determination of it. But as their mutual dis- 
 agreement," after all their endeavours to fix this point, shows that one 
 of them must have been mistaken, so I doubt not but it will suffi- 
 ciently satisfy all such as shall consider the high character they have 
 so justly obtained, both by their learning and judgment in this kind 
 of disquisitions, that they are points not to be determined, and that he 
 who shall do the best upon them may only be said to have made a 
 good guess, in a subject too hard for any at this distance clearly to 
 decide." 
 
 8. Nor is there any less controversy, among learned men, concern- 
 ing the death of St. Clement, than there has been about the order and 
 time of his succession to his bishopric. That he lived in expectation 
 of martyrdom, and was ready to have undergone it should it have 
 pleased God to have called him to it, the epistle we are now speaking 
 of sufficiently shows us.* But that he did glorify God by those par- 
 ticular suflTerings which some have pretended, is, I confess, to me a 
 matter of some doubt. For, first, it must be acknowledged that 
 Ruffinus" is one of the first authors we have that speak of him as a 
 martyr. Neither Eusebius-'' (who is usually very exact in his observa- 
 tion of such things) nor any of the fathers yet nearer his time, as 
 Irenaeus, Clemens Alexandrinus, Tertullian, &c., take any notice of 
 it. And for the account which some others have yet more lately given 
 us of the manner of his death, besides that in some parts it is alto- 
 gether fabulous, it is not improbable but that, as our learned Mr. Dod- 
 well has observed,*' the first rise of it may have been owing to their 
 confounding Flavius Clemens, the Roman consul, with Clement, bishop 
 of Rome ; who did indeed suffer martyrdom* for the faith about the 
 time of which they speak, and some other parts of whose character, 
 such as his relation to the emperor and banishment unto Pontus, they 
 manifestly ascribe to him. 
 
 9. However, seeing Eusebius refers his death to the third year of 
 Trajan,' famous for the persecution of the church, and may thereby 
 
 « Pearson. Dissert, de Success, prim. RR. PP. cum Append. Hen. Dodwelli. Pearson. 
 Dissert Posthum. cap. v. num. 7. 'Dodwelli Dissert, singul. cap. "iv. p. 220. 
 
 "Ibid. cap. xi. p. 151. ''Clem. Epistle to the Corinth, num. vii. «De Adulterat. 
 lib. Orig. /Hist. Eccles. lib. iii. c. 34. e Dodwelli Addit. ad cap. vi. Dissert. 
 Posthum. Pearson, num. 22, p. 21.5. * Vide Euseb. Chron. Anno xcvdi. Et in Euseh. 
 Annot. Scalig. p. 205, b. Euseb. Hist. Eccles. lib. iii. cap. 18. 'Euseb. Hist. Eccles. 
 lib. iii. cap. 34. 
 
36 PRELIMIJSTARY DISCOURSE. 
 
 seem to insinuate that Clement also tlien suffered among the rest, — 
 and that Simeon Metaphrastes has given a long and particular account 
 of his condemnation," to the mines first, and then of his death follow- 
 mg thereupon, — as I shall not determine any thing against it, so they 
 •who are desirous to know what is usually said concerning the passion 
 of this holy man, may abundantly satisfy their curiosity in this par- 
 ticular from the accurate collection of Dr. Cave, in the life of this saint, 
 too long to be transcribed into the present discourse. 
 
 10. And this may suffice to have been observed, in short, concern- 
 ing St. Clement himself. As for the epistle we are now speaking of 
 to the Corinthians, I have already taken notice how great a value was 
 put upon it in the most primitive ages of the church, and what a 
 mighty commendation has been left us of it by the writers of those 
 times. Nor indeed does it at all come short of the highest praises 
 which they have given to it ; being a piece composed with such an 
 admirable spirit of love and charity, of zeal towards God and of con- 
 cern for the church of Christ, of the most excellent exhortations, de- 
 livered with the greatest plainness and simplicity of speech, and yet 
 pressed many times with such moving eloquence too, that I cannot 
 imagine what could have been desired in such an epistle more proper 
 for the end for which it was compo;sed, what could have been written 
 more becoming an apostolical age, and the pen of one of the most 
 eminent bishops of it. 
 
 11. But, that it may be the better understood by those who shall 
 now think fit to peruse it, there are a few things which it will be ne- 
 cessary for me, in this place, to observe concerning it. 
 
 12. And the first is, the occasion that was given for the writing of 
 this epistle ; for, however we have no particular account what it was, 
 yet may we, from the subject of it, give a very probable guess at 
 it. When St. Paul wrote his first epistle to the Corinthians, the two 
 great things that seemed to have especially called for it were, first, 
 the divisions of that church upon the account of their teachers, and 
 through their vain conceit of their own spiritual gifts ; and, secondly, 
 the great mistake that was getting in among them concerning the 
 nature of the future resurrection. And however the apostle, by his 
 writing and authority, did for the present put a stop to the one, and 
 set them right as to the other, yet it seems, after his death, they began 
 again to fall not only into the same contentions, but into the same 
 error too, that had caused them so much trouble before. 
 
 13. Now, this gave occasion to St. Clement to write the present 
 epistle to them, in which, having first taken notice of the rise of those 
 new seditions that were broken out among them, and exhorted them 
 
 » Apud Coteler. Patr. Apostol. torn. i. 
 
OF ST. CLEMENT S FIKST EPISTLE. 37 
 
 to a Christian composure of them, he in the next place goes on, by 
 many arguments, to establish the undoubted truth and certainty of 
 the future resurrection, which was the other thing in which St. Paul 
 had before observed them to have been greatly and dangerously mis- 
 talcen. 
 
 14. This then was the occasion, and is the main subject and design 
 of the following epistle. But now about what time it was written is 
 not so easy to determine. Junius " supposes it was written by St. Cle- 
 ment, in the name of the church of Rome, about two years before his 
 martyrdom, and that from the place of his banishment ; which also 
 seems to l;ave been the opinion of our learned Mr. Burton, in his notes 
 upon this epistle." Baronius places it six or seven years sooner, about 
 the twelfth year of Domitian." With him Cotelerius agrees ;" only he 
 supposes the persecution was then drawing towards an end, it being 
 otherwise unlikely that such an embassy could have been sent from 
 Rome with the epistle as by the close of it we find there Was. But 
 Mr. Dodwell,' with much greater probability, thinks it to have been 
 written yet sooner, viz., immediately after the end of Nero's persecu- 
 tion ; and to that refers those troubles complained of by St. Clement 
 in the very beginning of his epistle,-'' and in which he elsewhere speaks 
 of St. Peter and St. Paul, as some of the latest instances of any that 
 had died for the sake of their religion.^ 
 
 15. Now, that which seems yet more to countenance this opinion 
 is, that St. Clement, in another part of his epistle," speaks of the temple 
 service not only as still continuing, but as being in such a State as 
 necessarily supposes all things to have been yet in peace and quiet at 
 Jerusalem. From whence that learned man,* with great reason, con- 
 cludes that this epistle must have been writteti somewhat before the 
 twelfth year of Nero, in which the Jewish wars first broke out. Let 
 us add to this, that in the close of this epistle we find mention made of 
 Fortunatus," as the person whom the church of Corinth had probably 
 sent to Rome with an account of their disasters, and by whom, together 
 with the two delegates of their own, the Roman church returned this 
 epistle to the Corinthians. Now Fortunatus is expressly said, by St. 
 Paul, to have been an old disciple in his time, insomuch that he places 
 him with Stephanas, who was the first fruits of Achaia. — 1 Cor. xvi. 
 15, 17. And therefore we must conclude that this epistle could not 
 have been written so late as some would have it, seeing this man was 
 not only still alive, but in a condition of undertaking so great a jour- 
 ney as from Corinth to Rome; for from thence, it is most likely, he 
 
 » "Vid. in Annot. in Bpist. Clem, in princip. ' Annot. 2, p. 41. ' Baron. Annal. 
 ad Ann. xcv. num. 1. "^Coteler. Not. in Clem. Bpist. p. 83. ' Dodwelli Append, 
 ad cap. vi. Dissert. 3. Pearson, p. 219, num. 34. / Epist. c. i. e Ibid. c. v. " Cap. 
 xli. • Dodwelli, loc. supr. cit. » Epist. c. lii. 
 
 D 
 
38 PRELIMINARY DISCOURSE. 
 
 was sent with a letter from that church to Rome, and so became the 
 bearer of this epistle, which was written in the name of the church of 
 Rome, in answer to it. 
 
 16. I conclude, then, that this epistle was written shortly after the 
 end of the persecution under Nero," between the 64th and 70th year 
 of Christ ; and that, as the learned defender of this period supposes, in 
 the vacancy of the see of Rome, before the promotion of St. Clement 
 to the government of it. But of this last circumstance, as there is no 
 certainty, so the express authority of TertuUian* that St. Clelnent was 
 made bishop of Rome by St. Peter, and this delivered as the tradition 
 of the Roman church in the days that he lived, has inclined others 
 rather to think that he must have been bishop of that church when he 
 wrote this epistle ; though neither can this be affirmed as certain and 
 indubitable. 
 
 17. But this is not all : there is still a difficulty remaining, "and that 
 of much greater consequence than any I have hitherto mentioned; 
 namely, whether the epistle we now have be, after all, the genuine 
 epistle of St. Clement, so much applauded by the ancients, so long 
 looked upon as lost to us, and so lately discovered in the last age.'' 
 And this I mention, not that I think there is any real occasion offered 
 to incline us to doubt of it, but because I find there are some who 
 would seem still to make a question of it." 
 
 18. And here I would, in the first place, ask these wary men what 
 mark they can propose, whereby to distinguish the true work of any 
 ancient writer from a false and supposititious, that does not occur in 
 the present piece. 
 
 19. That St. Clement" wrote an epistle to the Corinthians, — that he 
 wrote it on the same occasion that we find expressed in this we now 
 have, — that this epistle was of great reputation, so as to be publicly 
 read in the churches heretofore ; all this the authority of the ancient 
 fathers will not suffer us to doubt. That the copy we now have of 
 this epistle was taken from the end of a manuscript of the New Testa- 
 ment, written, as is supposed, not long after the first general council 
 of Nice, about three hundred years after St. Clement's death, and at 
 the very time that it was yet wont to be so read in the churches, both 
 the learned editor of it assures us,^ and the manuscript itself sufficiently 
 declares. Now, how can it be supposed that an epistle so famous in 
 those days, so well known to every Christian at that time, when the 
 very copy was written which we at this day have of it, should have 
 
 "Dodwell. loc. supr. cit. Add, Cave Hist. Literar. in Clement, p. 18. Compare Dr. 
 (Jrabe, Spicileg. tom. i. p. 255, &c. » De Praescript. adv. Hseres. cap. 32. « See 
 Dr. Grabe, loc. cit. p. 259. '' Callovius Bibl. lUustr. N. T. tom. ii. Exam. Prsef. Grot, 
 in 1 Cor. p. 250. Voetius Paralip. p. 1167, &c. Vid. Tentzel. Exercit. select. Exerc. 2, 
 de Phoenice. «Vid. CoUov. Oper. Socin. tom. ii. p. 487. /Vid. Jun. Praefat. in 
 Epist. Clem. 
 
OF ST. Clement's first epistle. 39 
 
 been alone concealed from the transcriber of this manuscript bible, and 
 a spurious piece introduced to supply the place of it ? 
 
 20. Nor is this all ; for, if we have not now the true copy of this 
 epistle, it is manifest that then neither had the ancient fathers of those 
 first ages a true copy of it ; for the passages which they have quoted" 
 are the very same in our epistle : and so they too were imposed upon, 
 no less than we are, in this matter. And can this be rationally sup- 
 posed .' Can we think that those great men, and diligent searchers 
 into antiquity, were ignorant of an epistle, not only in everybody's 
 hand, but almost in everybody's memory, through their constant read- 
 ing and hearing of it } 
 
 21. Yet farther: let me ask those who call in question the credit of 
 this excellent piece, what do they find in it either unworthy of St. Cle- 
 ment, or disagreeable to those times in which we suppose it to have 
 been written .' Certainly, if this be a counterfeit piece, it was not only 
 exceedingly well done, but without any design to serve any party or 
 interest by it, there being nothing in the whole epistle that might not 
 have become as excellent an age, and as holy a man, as that age and 
 that man were, in which we have all the reason in the world to believe 
 it was composed. 
 
 22. But what then is it that makes these learned men so unwilling 
 to own this epistle to be the genuine work of that holy bishop to whom 
 we ascribe it ? It is in short this, that the author of this epistle, in 
 proof of tlie possibility of a future resurrection, reports the story of 
 the phoenix reviving out of its own ashes," which is not only a thing 
 false in itself, but unworthy of such a person as St. Clement to 
 mention. 
 
 23. Now, not to say any thing as to this matter, first, that Photius,' 
 a severe critic of the ancient fathers, who first started it as a fault in 
 St. Clement, that he made use of this as a true observation, which it 
 seems the other looked upon as a mere fable, yet did not think it any 
 objection against the authority of this epistle, which he nevertheless 
 acknowledged to be St. Clement's, — to pass by, secondly, that the 
 generality of the ancient fathers have made use of the very same in- 
 stance, in proof of the same point,' as the learned Junius has particu- 
 larly shown, in his notes upon this passage, and the authority of whose 
 works no one ever yet called in question upon that account, — I would 
 only ask, thirdly, what if St. Clement really believed the truth of what 
 he here wrote concerning this matter, that there was such a bi»d, and 
 that he did revive out of the cinders of the body before burnt ? Where 
 
 "Vid. Baron. Annal. Anno xcv. num. iii. &c. 'Tentzelius Dissert. Select, de 
 
 Phoenice, p. 33. Et Num. xvi. p. 45. «Photii Biblioth. tmem. cxxvi. p. 306. 
 "I Tertullian., Origen., Cyril., Hierosolym., Euseb., Greg. Naz., Epiphanius, Synesius, 
 Hieronym., Lactantius, &c. Jun. Note in Clem. p. 34. 
 
40 PRELIMINARY DISCOURSE. 
 
 ■was the great harm either in giving credit to such a wonder, or, be- 
 lieving it, to mate such a use as he here does of it ? 
 
 24. The truth is, whosoever shall consider both the general credit 
 which this story had in those days, and the particular accident which 
 fell ou^, not long before the time that this epistle was written, to con- 
 firm their belief of it, (of which one of the most judicious of all the 
 Roman historians" has left us a large account,) — I mean of the phoenix 
 that was said to have come into Egypt a little after the death of Christ, 
 and to have given occasion of much discourse to the most learned 
 men, both of the Greeks and Romans, concerning the very miracle of 
 which St. Clement here speaks, — will find it to have been no such 
 strange thing in this holy man to have suffered himself to be led away 
 by the common opinion, and to have believed what so many learned 
 men did, among the Jews' and Gentiles," no less than among the 
 Christicins : viz., that God was pleased to give to the world this great 
 earnest and type of a future resurrection, and to silence thereby the 
 cavils of such as should pretend (what we know the generality of thp 
 wise men of the world did) that it was impossible for God to effect 
 such a restitution. 
 
 25. But I msist too long on sq trifling an objection, however magni- 
 fied by some men ; and may, I think, from what I have said, conclude 
 that if this be indeed, as they confess it is," the greatest ground they 
 have to call in question the credit of this epistle, there is then nothing 
 that ought to move any considering man to entertain the least doubt 
 or scruple concerning it. 
 
 26. There are, indeed, two other exceptions which Photius has 
 made against St. Clement," upon the account of the epistle before us, 
 which yet he looked upon as unquestionably his : the one for that he 
 speaks in it of the " worlds beyond the ocean ;" the other in that he 
 seems not to have written so honourably as was fitting of the divinity 
 of our blessed Saviour. But, as the latter of these is but a mere cavil 
 against this holy man, who not only in his other epistle expressly 
 asserts the divine nature of Christ, but even in this speaks in such a 
 manner of him as shows him to be much more than a mere creature,-'' 
 so in the former he said nothing but what was agreeal^le both to the 
 notions and language of the times in which he lived, when it was 
 common to call our British Isles another world, or, as St. Clement 
 here styles them, the " worlds beyond the ocean." 
 
 27. And these, I think, are the chief exceptions that have been 
 
 " Tacitus Annal. lib. vi. num. 28. ' Vid. Annot. Edit. Oxon. in loc. Bochartas 
 Hierozoic. in Phcenice, &c., apud Tentzel. pag. 18, 19. »Vid. Ed. Oxon. loc. cit. 
 Adde Annot. Schotti in Photium, tmem. cxxvi. p. 395. '' « Aliis argumentis turn HOC 
 IMPRIMIS." Tentzel Dissert, cit p. 33. 'Pliotii Bibl. cod. cxxvi. f Indeed to 
 be God. See Bishop Bull, Def. Fid. Nic. sect. ii. cap, 3. And Dr. Grabe's learned 
 Annot. on that chapter. 
 
OF ST. Clement's first epistle. 41 
 
 raised against the following epistle, and which, however insisted upon 
 in these latter times, yet did not hinder the first and best ages of the 
 church, when men were less curious but much more pious than they 
 now are, from putting a very great value upon it. Nor will they, I 
 suppose, have any more weight with any serious and ingenious person 
 at this day, or hinder him from esteemmg it a very great blessing to 
 our present times that a work so highly esteemed among the ancient 
 fathers, but so long (and, as it was justly feared, irrecoverably) lost to 
 these latter ages, was at last so happily found out, for the increase and 
 confirmation both of our faith and charity. 
 
 28. Now, the manner of its discovery and publication was this :— It 
 happened about the begmning of the last age that Cpil, patriarch of 
 Alexandria, being removed from thence to Constantmople, brought 
 along with him a great treasure of books to that place. Among the 
 rest he had a very ancient manuscript copy both of the Septuagint Old 
 and of the New Greek Testament, written about four hundred years 
 after Christ." This he sent, as the most valuable present that he was 
 master of, to our late royal sovereign. King Charles die First, by Sir 
 Thomas Roe, his majesty's ambassador at that time at the Porte. 
 Being thus brought into England, and placed in the royal library at 
 St. James's, Mr. Patrick Young, the learned keeper of the king's 
 library at that time, discovered this epistle, with part of another, at 
 the end of the New Testament, and was thereupon commanded by 
 his majesty to publish it for the benefit of the world. This he accord- 
 ingly did, with a Latin translation, and notes, at Oxford, anno 1633. 
 It was not long* after, that a very learned man, and a great master of 
 the Greek tongue, Mr. William Burton, translated it into English, and 
 published it very accurately, and with new annotations of his own 
 upon it. This I had not seen till the first sheets of the present edition 
 were sent to the press : nor had I any other knowledge, either of that 
 or of the author, than what I found in the accounts given by our late 
 Reverend Dr. Cave and Monsieur Colomesius," of the one, and by our 
 laborious antiquary, Mr. A. Wood,* of the other, in his useful collec- 
 tion of the lives and writings of our modern authors. And, though I 
 believe whosoever shall take the pains to compare the two translations 
 together will find them generally agreeing as to the sense, yet there 
 wUl otherwise appear such manifest differences between them as may 
 abundantly satisfy any impartial person that I have truly translated it 
 from the original Greek, and not revised only Mr. Burton's edition 
 of it. 
 
 « Vid. Prafat. Jun. in Edit. 'Anno 1647, Lond. 4to. «Edit Colomesii, lectori. 
 Cave. Hist. Literar. in Clem. ""Athenae Oxon. ad part, p. 137, 138. 
 
 6 d2 
 
THE 
 
 FIEST EPISTLE OF ST. CLEMENT 
 
 TO 
 
 THE CORINTHIANS. 
 
 The Church of God which is" at Rome to the Church of God which 
 is" at Corinth, elect^ sanctified, hf the will of God, through Jesus 
 Christ our Lord : grace and peace from the Almighty God, by Jesus 
 Christ, be multiplied unto you.^ 
 
 Brethren, 
 
 The sudden and unexpected dangers and calamities that have 
 fallen upon us have, we fear, made us the more slow in our consider- 
 ation of those things which you inquired of us ; as ' also of that wicked 
 and detestable sedition, so unbecoming^ the elect of God, which a few 
 heady and self-willed men have fomented to such a degree of madness 
 tliat your venerable and renowned name, so worthy of all men to be 
 beloved, is greatly blasphemed thereby. For who that has ever beeii^ 
 among you has not experimented the firmness of your faith, and its 
 fruitfulness in all good works,'' and admired the temper and mode- 
 ration of your religion in Christ, and published abroad the magnificence 
 of your hospitality, and thought you happy in your perfect and certain 
 knowledge of the gospel ? For ye did all things without respect of 
 persons, and walked according to* the laws of God ; being subject to 
 those who had the rule over you, and giving the honour that was fit- 
 ting to such as were the aged* among you. Ye commanded the young 
 men to think those things that were modest and grave. The women 
 ye exhorted to do all things with an unblameable, and seemly, and 
 pure conscience ; loving their own husbands, as was fitting ; and that, 
 keeping themselves within the bounds' of a due obedience, they should 
 order their houses " gravely, with all discretion." 
 ' II. Ye were all of you humble-minded, not boasting" of any thing ; 
 desiring rather to be subject than to govern, to give than to receive ;» 
 being content with the portion God had dispensed to you ;' and, 
 
 ' Called. — See Dr. Hammond on Matt. xx. c. « Gr. — In. ^ See 
 Bishop Pearson's note on this place, ed. Colomesii, p. 2. ' Snd. f Gr. — Strange to. 
 f Gr. — Lodged as a stranger. * Adorned with all manner of virtues. ' In. ' Pres- 
 byters. ' Canon, rule. "• Themselves do their own business. — Vid. Not. Jtmii in loc. 
 " Temperance, sobriety, 1 Pet. v. 5. » Proud, r Acts xx. 35. ! 1 Tjm. vi. 8. 
 42 
 
ST. Clement's first epistle. 43 
 
 hearkening diligently to his word, ye were enlarged in your bowels,' 
 having his sufferings* always before your eyes. Thus a firm, and 
 blessed," and profitable" peace was given unto, you ; and an unsatiable 
 desire of doing good, and a plentiful effusion of the Holy Ghost, was 
 upon all of you. And, being full of good designs," ye did, with 
 great" readiness of mind, and with a religious confidence, stretch forth 
 your hands to God Almighty, beseeching him to be merciful unto you, 
 if in any thing ye had unwittingly sinned against him. Ye contended 
 day and night for the whole brotherhood ; that with compassion, and 
 a good conscience,^ the number of his elect might be saved. Ye were 
 sincere, and without offence towards each other ; not mindful of in- 
 juries. All sedition and schism was an abomination unto you. Ye 
 bewailed every one his neighbour's sins, esteeming their defects your 
 own. Ye were kind one to another, without grudging,^ being ready 
 to every good work; and, being adorned with a conversation alto- 
 gether virtuous and religious, ye did all things in the fear of God, 
 whose commandments were written upon the tables of our hqarts.* 
 
 III. All honour and enlargement was ^ven unto you ; and so was 
 fulfilled that which is written, " My beloved did eat and drink, he was 
 enlarged and waxed fat, and he kicked.'" From hence came emula- 
 tion, and envy, and strife, and sedition : persecution and disorder," 
 war, and captivity. So they who were of no renown lifi;ed up them- 
 selves against the honourable ; those of no reputation against those 
 that were in respect; the foolish against the wise, the young men 
 against the aged.. Therefore righteousness and peace are departed 
 from you, because every one hath forsaken the fear of God, and is 
 grown blind in hjs faith, nor walketh by the rule of God's command- 
 ments, nor liveth as is fitting in Christ ; but every one follows' his own 
 wicked lusts, having taken up an unjust and wicked envy, by which 
 death first entered into the \*orld. 
 
 IV. For thus it is written : "* " And in process of time, it came to 
 pass that Cain brought of the fruit of the ground an offering unto the 
 Lord. And Abel, he also brought of the firstlings of his flock, and of 
 the fat thereof: and the Lord had respect unto Abel, and to his offer- 
 ing. But unto Cain and unto his offering he had not respect. And 
 Cain was very sorrowful, and his countenance fell. And the Lord 
 said unto Cain, Why art thou sorrowful.'' and why is thy counte- 
 nance fallen.? "If thou shalt offer aright, but not divide aright, hast 
 thou not sinned ? Hold thy peace : unto thee shall be his desire," and 
 
 'Embraced it in your very bowels. ' naBfiiiara. See Dr. Grabe's- Addit. to Bp. 
 Bull's Def. fid. Nic. p. 60, 61. « Gr.— Xwa/xi. ^Holy cownsel, or purpose, or will. 
 ' Gr. Good. I With mercy and conscience. t Ye were loithowt repentance in all well- 
 doiMg. Titus iii. 1. *Prov. vii. 3. 'Deut. xxxii. 15. << Confmim, tumults, &c 
 ' Walketh after. "* Gen. iv. 3, &c. " This is according to the LXX. » 'Amirrti. 
 conversion. 
 
44 ST. Clement's first epistle 
 
 thou shalt rule over him. And Cain said unto Abel, his brotner, Let 
 us go down into the field. And it came to pass, as they were in the 
 field, that Cain rose up against Abel his brother, and slew him." Ye 
 see, brethren, how envy and emulation wrought the death of a brother." 
 For this ' our father Jacob fled from the face of his brother Esau. It 
 was this that caused Joseph to be persecuted even unto death, and to 
 come into bondage." Envy forced Moses ^ to flee from the face of 
 Pharaoh, king of Egypt, when he heard his own countryman ask him, 
 " Who made thee a judge, and ruler over us ? Wilt thou kill m^ as 
 thou didst the Egyptian yesterday .■'"'' Through envy Aaron and 
 Miriam were shut out-'' of the camp from the rest of the congregation 
 seven days.^ Emulation sent* Dathan and Abiram quick into the 
 grave,* because they raised up a sedition against Moses, the servant of 
 God. for this David was not only hated" of strangers, but was per- 
 secuted even by Saul, the king of Israel. 
 
 V. But, not to insist upon' ancient examples, let us come to those 
 worthies" that have been nearest to us, and take the brave examples 
 of our own age. Through zeal and envy, the most faithful and right- 
 eous" pillars of the church have been persecuted, even to the most 
 grievous deaths. Let us set before our eyes the holy ° apostles : Peter, 
 by unjust envy, underwent, not one or two, but many sufferings ;'' tills 
 at last, being martyred, he went to the place of glory that was due unto 
 him. For the same cause"" did Paul in like manner receive the reward 
 of his patience. Seven times he was in bonds; ' he was whipped, was 
 stoned ; he preached both in the east and in the west, leaving behind 
 him the' glorious report of his faith ; and so, having taught the whole 
 world righteousness, and for that end travelled even to the utmost 
 bounds of the west, he at last suffered martyrdom, by the command 
 of the governors," and departed out of the world, and went unto his 
 holy place, being become a most eminent pattern of patience unto all ' 
 ages. 
 
 VI. To these holy apostles were joined * a very great number of 
 others, who, having through envy undergone, in like manner, many 
 pains and torments, have lefl: a glorious example to us." For this,^ 
 not only men, but women, have been persecuted,"" and, having suffered 
 very grievous and cruel punishments,*' have finished the course of their 
 faith with firmness, and, though weak in body, yet received a glorious 
 
 "Fratricide. 'Envy. Gen.xxviii. =Gen.xxxvii. "^ Exod. ii. 15. «Exod.ii. 14. 
 f Made to lodge out. fNum. xii. 14, 1.5. ''Brought. 'Hades. 'Had,orim- 
 derwent the hatred, not only, &c. ' To cease from. <" Combatants, im-estkrs, 
 
 " The faithful and most righteous. 'Good. T Labours. i And so. 'By envy. 
 • Having borne seven times bonds, &c. ' He received the, &c. " Vid. Pearson de 
 Success, c. viii. sect. 9. ^ To these men who have lived godly are gathered together, 
 y Become an excellent example among us, * Envy. °« The names of Danae and 
 Dirce I omit. — See Junius, Annot. in loc. " Cursed afflictions, or torments. 
 
TO THE CORINTHIANS. 45 
 
 reward. This" has alienated the minds even of women from their hus- 
 bands, and changed what was once said by our father Adam : " This 
 is now bone of my bone, and flesh of my flesh.'" In a word, envj^ 
 and strife have overturned whole " cities, and rooted out great nations 
 from off the earth. 
 
 VII. These things, beloved, we write ^ unto you, not only for your 
 instruction, but also for your own remembrance ; ' for we are all in the 
 same lists,-'' and the same combat is prepared for us all : ^ wherefore 
 let us lay aside all vain and. empty cares, and let us come up to the 
 glorious and venerable rule of our holy calling. Let us consider what 
 is good, and acceptable, and well pleasing in the sight of him that 
 made us." Let us look steadfastly to the blood of Christ, and see how 
 precious his blood is in the sight of God ; which being shed for our 
 salvation, has obtained' the grace of repentance for all the world. Let 
 us search into* all the ages that have gone before us ; and let us learn 
 that our Lord has in every one of them' still given place for repentance 
 to all such as would turn " to him. Noah preached repentance ; and 
 as many as hearkened to him were saved." Jonah denounced destruc- 
 tion against the Ninevites:" howbeit they, repenting of their sins, ap- 
 peased God by their prayers, and were saved,* though they were 
 strangers to the covenant of God. 
 
 VIII. Hence we find how all the ministers of the grace of God have 
 spoken, by the Holy Spirit, of repentance. And even the Lord of all 
 has himself declared" with an oath concerning it : "As I live, saith 
 the Lord, I desire not the death of a sinner,'' but that he should re- 
 pent;"' — adding farther this good sentence, saying, "Turn from' 
 your iniquity, house of Israel. Say unto the children of my people, 
 Though your sins should reach from earth to heaven, and though they 
 should be redder than scarlet, and blacker than sackcloth," yet, if ye 
 shall turn to me with all your heart, and shall call me Father," I wUl 
 hearken to you as to a holy people." And in another place," he saith 
 on this wise : " Wash ye, make you clean ; put away the evil of your 
 doings" from before mine eyes; cease to do evil, learn to do well; 
 seek judgment, relieve the oppressed, judge the fatherless, plead for 
 the widow. Come, now, and let us reason together, saith the Lord : 
 though your sins be as scarlet, they shall be as white as snow ; though 
 they be red as crimson, they shall be as wool."" If ye be willing and 
 obedient, ye shall eat the good of the land ; but, if ye refuse and rebel, 
 
 " Envy, or emulation. ' Gen. ii. 23. " Great. ' Send. "Instructing you, 
 
 iut aho remembering, Sec. f Place of encounter, e Imposed upon us all. *lTim. v. 4. 
 
 * Afforded, or given to. ''Look diligently to^ ^ From age to age. "'Be twrned. 
 
 n 2 Pet. ii. 5. Gen. vii. " Jon. iii. f Received salvation. 9 Spoken. ' Ezek. 
 
 xxxiii. 11. 'So much as his repentance. 'Repent from. — Ezek. xviii. 30, 32. 
 
 " Isaiah i. *Jer. iii. 4, 19. »Isa. i. 16. 'Evil from your souls. "I wUl 
 make them white as wool. 
 
46 ST. Clement's first epistle 
 
 ye shall be devoured with the sword, for the mouth of the Lord hath 
 spoken it." These things has God established by his almighty will, 
 desiring that all his beloved should come to repentance. 
 
 IX. Wherefore let us obey his excellent and glorious will, and, 
 imploring" his mercy and goodness, let us fall down upon our faces 
 before him, and cast ourselves upon his mercy,' laying aside all vanity," 
 and contention, and envy, which leads unto death. Let us look up 
 to those who have the most perfectly ministered to his excellent glory. 
 Let us take Enoch for our example, who, being found righteous in 
 obedience,* was translated, and his death was not known." Noah, 
 being proved-'' to be faithful, did, by his ministry, preach regeneration 
 to the world ; and the Lord saved by him all the living creatures that 
 went with one accord ^ together into the ark. 
 
 X. Abraham, who was called God's friend," was in like manner 
 found faithful, inasmuch as he obeyed the commands' of God. By 
 obedience he * went out of his own country, and from his own kindred, 
 and from his father's house ; that so, forsaking a small country, and a 
 weak affinity, and a little house, he might inherit the promises of God. 
 For thus God said unto him : " Get thee out of thy country, and from 
 thy kindred, and from thy father's house, unto a land that I vdll show 
 thee. And I will make thee a great nation, and 'I will bless thee, and 
 make thy name great, and thou shalt be blessed. And I will bless 
 them that bless thee, and curse them that curse thee ; and in thee shall 
 all the families of the earth be blessed.'" And again, when he sepa-. 
 rated himself from Lot, God said unto him : " Lift up now thine eyes,™ 
 and look from the place where thou art, northward, and southward, and 
 eastward, and westward;" for all the land which thou seest, to thee 
 will I give it, and to thy seed for ever. And I will make thy seed as 
 the dust of the earth, so that, if a man can number the dust of the earth, 
 then shall thy seed also be numbered." And again, he saith, " And 
 God brought forth Abraham, and said unto him. Look now towards 
 heaven, and tell the stars, if thou be able to number them : so shall 
 thy seed be. And Abraham believed God, and it was counted to him 
 for righteousness." ° Through faith and hospitality, he had a son given 
 him" in his old age; and through obedience he offered him up in 
 sacrifice to God, upon one of the mountains which God showed unto 
 him. 
 
 XL By hospitality and godliness was Lot saved out of Sodom,' 
 when all the country round about was destroyed by fire and brim- 
 
 ° Becoming suppliants of, iScc. ' turn ourselves to his mercy. ' Vain labour. 
 ''Gen.v. 24. ' Fownd. f Being found. — Gen. vi. vii. viii. e In unity. *Jam.ii. 23. 
 Isaiah xli. 8. 'Words. ''This man. 'Gen. xii. 1. "Gen. xiii. 14. ''To- 
 wards the sea. ' Gen. xv. 5. f A son was given unto him. ' Gen. xix. 8 Pet. 
 ii. 6. Jade 7. 'See Not. fwnii in he. or pimished with. 
 
TO THE CORINTHIANS. 47 
 
 stone, the Lord thereby making it manifest, that he will not forsake 
 those that trust in him, but will bring the disobedient' to punishment 
 and correction. For his wife, who went out with him, being of a 
 different mind, and not continuing in the same obedience," was for 
 that reason set forth for an example," being turned into a pillar of salt 
 unto this day. That so all men may know that those who are double- 
 minded, and distrustful of the power of God, are" prepared for con- 
 demnation, and to be a sign to all succeeding ages. 
 
 XII. By faith and hospitality was Rahab the harlot saved." For 
 when the spies were sent by Joshua the son of Nun to search out 
 Jericho, and the king of Jericho knew that they were come to spy out 
 his country, he sent men to take them, that so^ they might be put to 
 death. Rahab, therefore, being hospitable,^ received them, and hid 
 them under the. stalks of flax on the top of her house. And when the 
 messengers that were sent by the king came unto her, and asked her, 
 saying," " There came men unto thee to spy out the land, bring them 
 forth, for so hath the king commanded,'" she answered, " The two 
 men whom ye seek came unto me, but presently they departed, and 
 are gone:'" not discovering them unto them.' Then she said to the 
 spies," " I know that the Lord" your God has given this city into your 
 hands;" for ^e fear of you is fallen upon all that dwell therein. 
 When, therefore, ye shall have taken it,^' ye shall save me, and my 
 father's house." And they answered her, saying: "It shall be as 
 thou hast spoken unto us. Therefore, when thou shalt know that we 
 are near, thou shalt gather all thy family together upon the house-top, 
 and they shall be saved : but all that shall be found without thy house 
 shall be destroyed."' And they gave her moreover a sign, that she 
 should hang out of her house a scarlet rope :'' showing thereby that by 
 the blood of our Lord there should be redemption to all that believe 
 and hope in God. Ye see, beloved, how there was not only faith, but 
 prophecy too in this woman. 
 
 illl. Let us, therefore, humble ourselves, brethren, laying aside 
 all pride, and boasting, and foolishness, and anger : and let us do as 
 it is written. For thus saith the Holy Spirit, " Let not the wise man 
 glory in his wisdom, nor the strong man in his strength, nor the rich 
 man in his riches ; but let him that glorieth glory in the Lord, to seek 
 him, and to do judgment and justice."' Above all, remembering the 
 words of the Lord Jesus, which he spake ' concerning equity and long 
 
 'But those that turn another way he puts, &c. ''Not in concord. 'Put for a 
 sign. ''Become. 'Jos. ii. 1, &c. tHe sent men that should take them, that being 
 taken, &c. ^ Therefore hospitable Jtahab. * Men being sent by the king, and saying. 
 •Jos. ii. 3. »Jos. ii. 4, 5. ' Vid. Conjectur. Coteler. in loc. ''Men. "Jos.ii. 
 9. Given you this city. PVer. 13. J Jos. ii. 18, 19. ^ 'Ver. 18. Many of 
 the Fathers have applied this to the same purpose. See Not. Coteler. in. loc. ' Jer. 
 ix. 23, Comp. 1 Cor. ix. 31. ' Teaching us. 
 
48 ST. Clement's first epistle 
 
 suffering, saying," <« Be ye merciful, and ye shall obtain mercy : for- 
 give, and ye shall be forgiven ; as ye do, so shall it be done unto you : 
 as ye give, so shall it be given unto you : as ye judge, so shall ye be 
 judged : as ye are kind to others, so shall God be kind to you : with 
 what measure ye mete, with the same shall it be measured to you 
 again." By this command, and by these rules, let us establish our- 
 selves, that so we may always walk obediently to his holy words, 
 being humble-minded ; for so says the Holy Scripture :' " Upon whom 
 shall I look ? even upon him that is poor, and of a contrite spirit, and 
 that trembles at my word."" 
 
 XIV. It is, therefore, just and righteous," men and brethren, that 
 we should become obedient unto God, rather than follow such as, 
 through' pride and sedition, have made themselves the ring-leaders of 
 a detestable emulation. For it is not an ordinary harm that we shall 
 do ourselves, but rather a very great danger that we shall run, if we 
 shall rashly give up ourselves to the wills of men, who promote-'' strife 
 and seditions, to turn us aside from that which is fitting. But let us 
 be kind to one another, according to the compassion and sweetness of 
 him that made us ; for it is written : " The merciful shall inherit the 
 earth, "s and "they that are without evil shall be left upon it ; but the 
 transgressors shall perish from off the face of it."* And again he saith, 
 " I have seen the wicked in great power, and spreading himself like 
 the cedars of Libanus. I passed by, and lo, he was not ; I sought 
 his place, but it could not be found. Keep innocency, and do the 
 thing that is right; for there shall be a remnant to the peaceable 
 man."' 
 
 XV. Let us therefore hold fast to those who religiously* follow 
 peace ; and not to such as only pretend to desire it.' For he saith, 
 in a certain place, " This people honoureth me with their lips, but 
 their heart is far from me."" And again: "They bless" with their 
 mouth, but curse" in their heart."'' And again' he saith, "They 
 loved him with their mouth, and with their tongue they lied to him. 
 For their heart was not right with him, neither were they faithful in 
 his covenant." " Let all deceitful lips become dumb, and the tongue 
 that speaketh proud things. Who have said. With our tongue we 
 will prevail :"■ our lips are our own, who is lord over us .' For the 
 oppression of the poor, for the sighing of the needy, now will I arise, 
 saith the Lord ; I will set him in safety, I will deal confidently with 
 him."' 
 
 <'For thus he saith. Luke vi. 36. ''Holy word. 'Isaiah Ixvi. 2. ^Holy. 
 
 'In. f Prick on to. See Junii Ann. ePsal. xxxvii. 9. 'Prov. ii. 21, 22. 
 
 • Psal. xxxvii. 36. * With religion or godliness. ' With hypocrisy mil it. "* Isaiah 
 
 xxix. 13. ''Blessed. "Cwsed. r Psal. Ixii. 4. 9Psal. Ixxviii. 36, 37. 
 ■■ We will magnify ow tongue. ' Psal. xii. 3. 
 
TO THE CORINTHIANS. 49 
 
 XVI. For Christ is theirs who are humble, and not who exalt them- 
 selves over his flock. The sceptre of the Majesty of Gfod, our Lord 
 Jesus Christ, came not in the show of pride," and arrogance, though 
 he could have done so," but with humility, as the Holy Ghost had 
 before spoken concerning him. For thus he saith, « Lord, who hath 
 believed our report, and to whom is the arm of the Lord revealed ? 
 For he shall grow up before him as a tender plant, and as a root out 
 of a dry ground. He hath no form nor comeliness ; and, when we 
 shall see him, there is no beauty that we should desire him. He is 
 despised and rejected of men; a man of sorrows, and actfUainted with 
 grief. And we hid as it were our faces from him : he was despised, 
 and we esteemed him not. Surely he hath borne our griefs, and car- 
 ried our sorrows : yet we did esteem him stricken, smitten of God, 
 and afflicted. But he was wounded for our transgressions ; he was 
 bruised for our iniquities ; the chastisement of our peace was upon 
 him, and mth his stripes we are healed. All we like sheep have gone 
 astray ; we have turned every one to his own way, and the Lord hath 
 laid on him the iniquity of us all. He was oppressed, and he was 
 afllicted, yet he opened not his mouth : he is brought as a lamb to the 
 slaughter ; and, as a sheep before her shearers is dumb, so he openeth 
 not his mouth. He was taken from prison and from judgment ; and 
 who shall declare his generation ? For he was cut off out of the land 
 of the living; for the transgression of my people was he stricken. 
 And he made his grave with the wicked, and with the rich in his 
 death; because he had done no violence, neither was any deceit in 
 his mouth. Yet it pleased the Lord to bruise him ; he hath put him 
 to grief. When thou shalt make his soul an offering for sin, he shall 
 see his seed, he shall prolong his days, and the pleasure of the Lord 
 shall prosper in his hand. He shall see of the travail of his soul, and 
 shall be satisfied; by his knowledge shall my righteous servant justify 
 many : for he shall bear their iniquities. Therefore will I divide him 
 a portion with the great, and he shall divide the spoil with the strong ; 
 because he hath poured out his soul unto death r and he was numbered 
 vrith the transgressors, and he bare the sin of many, and made inter- 
 cession for the transgressors."" And again he himself saith, "lama 
 worm and no man, a reproach of men, and despised of the people. 
 All they that see me laugh me to scorn ; they shoot out their lips ; 
 they shake their head, saying, He trusted in the Lord that he would 
 deliver him ; let him deliver him, seeing he delighted in him."" Ye 
 see, beloved, what the pattern is that has. been given to us. For, if 
 the Lord thus humbled himself, what should we do who are brought 
 by him ' under the yoke of his grace ? 
 
 "Boasting. 'Koi'mp SvuifLems, though he were powerful. 'Isai. liii. according to 
 the Hebrew. "i Psal. xxii. 6. 'MS. ii' ainv. 
 
 7 . E 
 
50 ST. Clement's first epistle 
 
 XVII, Let us be followers of those who went about in goat-skins 
 and sheep-skips, preaching the coining of Christ." Such were Elias, 
 and Elisaeus, and Ezekiel, the prophets. And let us add to these such 
 others as have received the like testimony.* Abraham has been greatly 
 witnessed of; having been called the friend of God. And yet he stead- 
 fastly beholding the glory of God, says with all humility, " I am dust 
 and ashes."" Again of Job it is thus written, that "he was just and 
 without blame, true, one that served God, and abstained from all 
 evil."" Yet he, accusing himself, says, " No man is free from pollu- 
 tion, no not^ough he should live but one day."" Moses was called 
 faithful in all God's house ; and by his conduct the Lord punished 
 Israel by stripes and plagues./ And even this man, though thus 
 greatly honoured, spake not greatly of himself; but, when the oracle 
 of God was delivered to him out of the bush, he said, " Who am I, 
 that thou dost send me ? I am of a slender voice, and a slow tongue."* 
 And again he saith, " I am as the smoke of the pot."* 
 
 XVIII, And what shall we say of David, so highly testified of in 
 the holy Scriptures, to whom God said, " I have found a man after 
 my own heart, David the son of Jesse ; with my holy oil I have 
 anointed him ?" ' But yet he himself saith unto God : " Have mercy 
 upon me, God, according to thy loving kindness ; according unto 
 the multitude of thy tender mercies, blot out my transgressions. Wash 
 me thoroughly from mine iniquity, and cleanse me from my sin. For 
 I acknowledge my transgressions, arid my sin is ever before me. 
 Against thee, thee only, have I sinned, and done this evil in thy sight, 
 that thou mightest be justified when thou speakest, and be clear when 
 thou judgest. Behold I was shapen in iniquity, and in sin did my 
 mother conceive me. Behold thou desifest truth in the inward parts, 
 and in the hidden part thou shalt make me know wisdom. Purge me 
 with hyssop, and I shall be clean ; wash me, and I shall be whiter 
 than snow. Make me to hear joy and gladness, that the bones which 
 thou hast broken may rejoice. Hide thy face from my sins, and blot 
 out all mine iniquities. Create in me a clean heart, O God ; and 
 renew a right spirit within me. Cast me not away from thy presence, 
 and take not thy Holy Spirit from me. Restore unto me the joy of 
 thy salvation, and uphold me with thy free Spirit. Then will I teach 
 transgressors thy ways, and sinners shall be converted unto thee. 
 Deliver me from blood-guiltiness, God, thou God of my salvation 
 and my tongue shall sing aloud of thy righteousness. O Lord open 
 thou my lips, and my mouth shall show forth thy praise. For thou 
 desirest not sacrifice, else would I give it; thou delightest not in 
 
 « We say. ' To these, those also that have been vtitnessed of. ' Gen. xviii. 27. 
 "•Jobi, 1. 'Jobxiv. 4. f MS. iKpivcv h eedsrdv'IirpatiXlianiii fiairr'Ly(i}v. »Exod. 
 
 iii. 11. *Ibid. iv. 10. •' Psal. Ixxxix. 29. 
 
TO THE CORINTHIANS. 51 
 
 burnt-offerings. The sacrifices of God are a broken spirit ; a broken 
 and a contrite heart, God, thou wilt not despise."" 
 
 XIX. yhus has the humility and godly fear' of these great and 
 excellent men," recorded" in the Scriptures, through obedience, made 
 not only us, but also the generations before us better; even as 
 many as have received his holy oracles with' fear and truth. Having 
 therefore so many and such great and glorious examples,^ let us return 
 to that peace which was the mark that from the beginning was set 
 before us;^ let us look up to the Father and Creator of the whole 
 world, and let us hold fast to his glorious and exceeding gifts and 
 benefits of peace. Let us consider and behold with the eyes " of our 
 understanding' his long-suffering will; and think how gentle and 
 patient he is towards his whole creation. 
 
 XX. The heavens, moving by his appointment, are subject to. him 
 in peace. Day and night accomplish the courses that he has allotted 
 unto them, not disturbing one another. The sun and moon, and all 
 the several companies* and constellations of the stars, run the courses' 
 that he has appointed to them in concord, without departing in the 
 least from them. The fruitful earth yields its food plentifully in due 
 season, both to man and beast, and to all animals that are upon it, 
 according to his will ; not disputing,"" nor altering any thing of what 
 was ordered by him. So also the unfathomable and unsearchable 
 floods of the deep are kept in by his command;" and the conflux" of 
 the vast sea, being brought together by his order into its several col- 
 lections, passes not the bounds that he has set to it : but as he ap- 
 pointed it so it remains." For he said, " Hitherto shalt th,ou come, 
 and thy floods shall be broken within thee." The ocean, unpassable 
 to mankind, and the worlds that are beyond it, are governed by the 
 same commands of their great Master. Spring and summer, autumn 
 and winter, give place peaceably to each other. The several quarters ' 
 of the winds fulfil their work' in their seasons without offending one 
 another. The ever-flowing fountains, made both for pleasure and 
 health, never fail to reach out their breasts to support the life of men. 
 Even the smallest creatures live together' in peace and concord with 
 each other. All these has the great Creator and Lord of all com- 
 manded to observe peace and concord, being good to all, but especi- 
 ally to us who flee to his mercy through our Lord Jesus Christ ; to 
 whom.be glory and majesty for ever and ever. Amen. 
 
 XXI. Take heed, beloved, that his many blessings be not to us' to 
 
 "Psal. li. to ver. 17, according to the Hebrew. <> Fearfulness. 'So great and 
 suckkind of men. ^Witnessed of, or celebrated, 'In. f Deeds, or works. t Let 
 us return to the mark of peace given to us from the begin/ning. * See hkn vnth our 
 understanding. ' Soul. * Choruses. ■ Bounds. " Doubting. ■* Vid. edit. 
 Colomes. p. 53. "Hollow, or depth, P Commanded, so it does. ^ Stations, 
 
 ' Service. ' 31ix together. ' AU of us. 
 
52 ST. Clement's first epistle 
 
 condemnation — except we shall walk worthy of him, doing with one 
 consent" what is good and pleasing in his sight. " The Spirit of the 
 Lord is a' candle, searching out the inward parts of the belly.'" Let 
 us, therefore, consider how near he is to us, and how that none of our 
 thoughts, or reasonings, which we frame within ourselves, are hid from 
 him." It is therefore just that we should not forsake our rank, by 
 doing contrary to his will. Let us choose to offend a few foolish and 
 inconsiderate men, lifted up, and glorying in their own pride,'' rather 
 than God. Let us reverence our Lord Jesus Christ, whose blood was 
 given for us ; let us honour those who are set over us ; let us respect 
 the aged that are amongst us ; and let us instruct the younger men in 
 the discipline and fear of the Lokd.* Our wives let us direct' to do 
 that which is good. Let them show forth a lovely habit of purity in 
 all their conversation, with a sincere affection' of meekness ; let the 
 government^ of their tongues be made manifest" by their silence; let 
 their charity be without respect of persons, alike towards all such as 
 religiously fear God. Let their children be bred up in' the instruction 
 of Christ ; and especially let them learn how great a power humility 
 has with God — how much a pure and holy charity avails with him — 
 how excellent and great his fear is — and how it will save " all such as 
 turn to him with holiness in a pure mind. For he is the searcher of 
 the thoughts and counsels of the heart ; whose breath is in us, and 
 when he pleases he can take it from us. 
 
 XXII. But all these things must be confirmed by the faith ' which 
 is dn Christ ; for so he himself bespeaks us by the Holy Ghost : — 
 " Come, ye children, and hearken unto me, -and I will teach you the 
 fear of the Lord. What man is there that desireth life, and loveth to 
 see good days ? Keep thy tongue from evil, and thy lips that they 
 speak no guile. Depart from evil and do good ; seek peace and 
 iensue it. The eyes of the Lord are upon the righteous, and his ears 
 are open unto their prayers. But the face of the Lord is against them 
 that do evil, to cut off the remembrance of them from the earth. The 
 righteous cried, and the Lord heard him, and delivered him out of all 
 his troubles. Many are the troubles'" of the wicked; but they that 
 trust in the Lord, mercy shall encompass them about."" 
 
 XXIII. -Our all- merciful and beneficent Father hath bowels of com- 
 passion towards them that fear him, and kindly and lovingly bestows 
 his graces upon all such as come to him with a simple mind. Where- 
 fore let us not waver," neither let us have any doubt in our hearts of 
 his excellent and glorious gifts. Let that be far from us which is 
 
 " With concord. 'Prov. xx. 27. ' That nothing is hid to him of our thoughts or 
 reasonings. ^ In the pride of their own speech or reason. ' Correct, or amend, 
 t Will, or counsel. s Moderation. * Let them manifest. ' Partaking of, * Sav- 
 ing. ' The faith confirms. '^Scourges. "Psal.xxxiv.il. ' Be double-minded. 
 
TO THE CORINTHIANS. 53 
 
 ■written," "Miserable are the double-minded, and tliose who are 
 doubtful in their hearts," who say, These things have we heard, 
 and our fathers have told us these things. But, behold, we are 
 grown old, and none of them has happened unto us. ye fools ! 
 consider the trees,"^ take the vine for an example : first it sheds its 
 leaves, then it buds ; after that it spreads its leaves, then it flowers ; 
 then come the sour -grapes, and after them follows the ripe fruit." Ye 
 see how in a little time the fruit of the trees comes to maturity. Of a 
 truth, yet a little while, and his will shall suddenly be accomplished. 
 The Holy Scripture itself bearing witness, " that he shall quickly 
 come and not tarry, and that the Lord shall suddenly come to his 
 temple, even the Holy One' who'm ye look for." 
 
 XXIV. Let us consider, beloved, how the Lord does continually 
 show us, that there shall be a future resurrection, of which he has made 
 our Lord Jesus Christ the first-fruits, raising him from the dead. Let 
 us contemplate,' beloved, the resurrection, that is continually made^ 
 before our eyes. Day and night manifest a resurrection to us. The 
 night lies down, and the day arises ; again the day departs, apd the 
 night comes on. Let us behold the fruits of the earth : every one sees 
 how the seed is sown : the sower goes forth,* and casts it upon the 
 earth, and the seed which, when it is sown, fell upon the earth dry 
 and naked, in time dissolves ; and from the dissolution the great power 
 of the providence of the Lord raises it again, and of one seed many 
 arise, and bring forth fruit. 
 
 XXV. Let us consider that wonderful type' of the resurrection 
 which is seen in the eastern countries ; that is to say, in Arabia. There 
 is a certain bird called a phoenix : of this there is never but one at a 
 time, and that lives five hundred years ; and, when the time of its dis- 
 solution draws near, that it must die, it makes itself a nest of frankin- 
 cense, and myrrh, and other spices ; into which, when its time is ful- 
 filled, it enters and dies. But its flesh, putrefying, breeds a certain 
 worm, which bemg nourished with the juice of the dead bird," brings 
 forth feathers; and when it is grown to a perfect' state, it takes up the 
 nest in which the bones of its parent " lie, and carries it firom Arabia 
 into Egypt, to a city called Heliopolis : and, flying in open day, in the 
 sight of all men, lays it upon the altar of the sun, and so returns from 
 whence it came. The priests then search into the records of the time ; 
 and find that it returned precisely at the end of five hundred years. 
 
 XXVI. And shall" we then thmk it to be any very great and strange 
 thing for the Lord of all to raise up those that religiously serve him in 
 
 "Let the writing be far from us. 'James i. 8. ' Compare yourselves wnto a tree. 
 ''Ex MS. omitted by Junius. Hab. ii. 3. Mai. iii. 1. ''AyyEXot, Jngel. ^ See. 
 sMade every season. ''Went forth; and so in the rest. 'Sign. ''Animal, 
 ' Strong. "• Progenitor. " Do, 
 
 e2 
 
54 ST. Clement's first epistle 
 
 the assurance of a good faith, when even by a bird he shows us the 
 greatness of his power to fulfil his promise ? For he says, in a certain 
 place, " Thou shalt raise me up, and I shall confess unto thee." And 
 again, " I laid me down, and slept, and awaked, because thou art with 
 me."° And again. Job says, " Thou shalt raise up this flesh of mine 
 that has suffered all these things.'" 
 
 XXVII. Having therefore this hope, let us hold fast" to him who is 
 faithful in all his promises, and righteous in all his judgments, who has 
 commanded us not to lie : how much more will he not himself lie .'' 
 For nothing is impossible with God but to lie. Let his faith then be 
 stirred up again in us ; and let us consider that all things are nigh unto 
 him. By the word of his power " he" made all things, and by the same 
 word "he is able [whenever he will] to destroy them. "Who shall 
 say unto him. What doest thou .' or who shall resist the power of his 
 strength?"-'' When and as he please he will do^ all things ; and no- 
 thing shall pass away of all that has been determined by him. All 
 things are open before him ; nor can any thing be hid from his counsel. 
 « The" heavens declare the glory of God ; and the firmament showeth 
 his handy work. Day unto day uttereth speech, and night unto night 
 showeth knowledge. There is no speech nor language where their 
 voice is not heard."* 
 
 XXVIII. Seeing then all things are seen and. heard by God, let us 
 fear him, and let us lay aside our wicked ^ works, which proceed firom 
 ill desires, that through his mercy we may be delivered* from the con- 
 demnation' to come. For whither can any of us flee from his mighty 
 hand ? or what world shall receive any of those who run away from 
 him ? For thus saith the Scripture, in a certain place, " Whither shall 
 I flee [from thy Spirit] or where shall I hide myself from thy presence ? 
 If I ascend up into heaven, thou art there : if I shall go to the utmost 
 parts of the earth, there is thy right hand : if I shall make my bed in 
 the deep, thy Spirit is there."" Whither then shall any one go, or 
 whither shall he run, from him that comprehends all things ? 
 
 XXIX. Let us therefore come to him with holiness of heart," lifting 
 up chaste and undefiled hands unto him; loving our gracious and 
 merciful Father, who has made us to partake ° of his election. For so 
 it is written, " When the Most High divided the nations, when he 
 separated the sons of Adam, he set the bounds of the nations, accord- 
 ing to the number of his angels : his people Jacob became the portion 
 of the Lord, and Israel the lot of his inheritance."* And in another 
 place he saith, " Behold,' the Lord taketh unto himself a nation out 
 
 " Psal. iii. 5. ' Job ix. 27. ' Let our minds be fastened. <> Majesty. ' His 
 word. /Wisdom xii. 12. e MS. noiijmi. ''If the, &c. 'Psal. six. 1. 
 
 » Covered. ' Judgment. "> Psal. cxxxix. 7. " Mind. " ^ part. P Deut 
 
 xixii. 8, 9. t So the LXX. 
 
TO THE CQRINTHUNS. 55 
 
 of the midst of the nations, as a man taketh the first fruits of his flour ; 
 and the Most Holy shall come out of that nation."" 
 
 XXX. Wherefore, we being the portion of the Holy One," let us do 
 all those things that pertain unto holiness; fleeing all evil-spealdng 
 against one another, all filthy and impure embraces, together with all 
 drunkenness, youthful lusts, abominable concupiscences, detestable 
 adultery, and execrable pride. « For God," saith he, " resisteth the 
 proud, but giveth grace to the humble."" Let us therefore hold fast 
 to those to whom God has given his grace." And let us put on con- 
 cord : being humble, temperate, fi-ee torn all whispering and detraction, 
 and justified by our actions,' and not our words. For he saith, " Doth 
 he that speaketh and heareth many things,-'' and that is (rf a ready 
 tongue, suppose that he is righteous ? Blessed is he that is born of a 
 woman, that liveth but a few days : use not therefore much speech."^ 
 Let our praise be of God, not of ourselves ; for God hateth those that 
 commend* themselves. Let the witness of our good actions be given 
 to us of others, as was given to the holy men that went before us. 
 Rashness, and arrogance, and confidence, belong to them who are 
 accursed of God ; but equity, and humility, and mildness, to such as 
 are blessed by him. 
 
 XXXI. Let us then lay hold of his blessiftg, and let us consider 
 what are the ways by which we may attain unto it.* Let us look back 
 upon* those things that have happened from the beginning. For what 
 was our father Abraham blessed ? Was it not because that, through 
 faith, he wrought righteousness and truth? Isaac, being fully per- 
 suaded of what he knew was to come, cheerfully yielded himself up for 
 a sacrifice.' . Jacob with humility departed out of his own csuntry, flee- 
 ing from his brother, and went unto Laban, and served him : and so 
 the sceptre of the twelve tribes of Israel was given unto him. 
 
 XXXII. Now what the greatness of this gift was wiQ plainly appear, 
 if we shall take the pains distinctly to consider all the parts of it ; " for 
 from him came the Priests and Levites, who all ministered at the altar 
 of God ; from him came our Lord Jesus Christ, according to the flesh ; 
 from him came the kings, and princes, and rulers in Judah : nor were 
 the rest of his tribes" in any small glory; God having promised that 
 " thy seed [says he] shall be as the stars of heaven." ° They were all 
 therefore greatly glorified,' not for their own sake, or for their own 
 works, or for the righteousness that they themselves wrought, but 
 
 «Deut. iv. 34. >Num. xxvii. =Ja.iv. 6, 1 Pet. v. 3. '' The grace of God 
 has been given. ' Work. t He that speaketh many things shall also hear, &c. Job 
 xxi. 2, 3, LXX. f Be not much in words. '' Are praised of. • See what are the 
 ways of his blessing. ' UnrolL ' With full persuasion, foreknowing what was to be, 
 pleasingly became a sacrifice. •" The gifts that were given by him were, he shall know 
 whosoever will, one by one, carefully and distinctly consider them. " Sceptres : See Jun. 
 Annot. "Gen, ixii. 17. P Glorifkd and magnified. 
 
56 ST. Clement's first epistle 
 
 through his will. And we also, being called by the same will in 
 Christ Jesus, are not justified by ourselves, neither by our own wis- 
 dom, or knowledge, or piety, or the works which we have done in the 
 holiness of our hearts : ' but by that faith by which God Almighty has 
 justified all men from the beginning : to whom be glory for ever and 
 ever. Amen. 
 
 XXXIII. What shall we do, therefore, brethren.' Shall we be 
 slothful in well-doing, and lay aside our charity .'' God forbid that 
 any such thing should be done by us ! But rather let us hasten, with 
 all earnestness and readiness of mind, to perfect every good work ; for 
 even the Creator and Lord of all things himself rejoices in his own 
 works. By his almighty* power he fixed the heavens, and by his 
 incomprehensible wisdom he adorned them : he also divided the earth 
 from the water, with which it is encompassed ; and fixed it, as a secure 
 tower, upon the foundation of his own will : he also, by his appoint- 
 ment, commanded all the living creatures that are upon it to exist : so 
 likewise the sea, and all the creatures that are in it, having first created 
 them, he enclosed them therein by his power. And above all, he with 
 his holy and pure hands formed man — the most excellent, and, as to 
 his understanding, truly the greatest of all earthly creatures — the cha- 
 racter of his own image. For so God says, " Let us make man in 
 our image, after our own likeness : so God created man, male and 
 female created he them." " And, having thus finished all these things, 
 he commended all that he had made, and blessed them ; and said, 
 " Increase and multiply." * We see how all righteous men have been 
 adorned with good works ; wherefore even the Lord himself, having 
 adorned himself with his works, rejoiced. Having therefore such an" 
 example, let us without delay fulfil ■*' bis wUl, and with all our strength 
 work the work of. righteousness. 
 
 XXXIV. The good workman with confidence receives the bread of 
 his labour ;e but the sluggish and lazy cannot look him in the face that 
 sets him on work. We must therefore be ready and forward in well- 
 doing ; for from him are all things. And thus he foretells us, " Be- 
 hold, the Lord cometh, and his reward is with him, even before his 
 face, to render to every one according to his work."" He warns us 
 therefore beforehand, with all his heart, to this end, that we should not 
 be slothful or negligent in well-doing.' Let our boasting, therefore, 
 and our confidence be in God;' let us submit ourselves to his will. 
 Let us consider the whole multitude of his angels, how ready they 
 stand to minister unto his will ; as saith the Scripture, " Thousands of 
 thousands stood before him, and ten thousand times ten thousand minis- 
 
 • In holiness of heart. ^ MUgreatest. " Gen. xxvi. 27. '' Gen. i. 28. ' This. 
 / Come to. eWbrk. * Isaiah xl. 10; kii. 11. ' Every good work. ''Sim. 
 
TO THE CORINTHIANS. 57 
 
 /tered unto him." " " And they cried, saying, Holy, holy, holy, is the 
 Lord of Sabaoth ! ' The whole earth" is full of his glory !" Where- 
 fore let us, also, Being conscientiously gathered together in concord 
 with one another, as it were with onte mouth cry earnestly unto him, 
 that he would make us partakers of his great and glorious promises. 
 For he saith, « Eye hath not seen, nor ear heard, neither have entered 
 into the heart of man, the things which God has prepared for them that 
 wait for him."* 
 
 XXXV. How blessed and wonderful, beloved, are the gifts of God! 
 — life in immortality — brightness in righteousness — truth in full assu- 
 rance — faith in confidence — temperance in holiness ! And all this has 
 God' subjected to our understandings: what, therefore, shall those 
 things be which he has prepared for them that wait for him .-' The 
 Creator and Father of spirits, •'' the Most Holy, he only knows both the 
 greatness^ and beauty of them. Let us therefore strive with all ear- 
 nestness, that we may be found in the number of those that wait for 
 him; that so we may receive the reward" which he has promised. 
 But how, beloved, shall we do this .' We must* fix our minds by faith 
 towards God, and seek those things that are pleasing and acceptable 
 unto him. We must act conformably* to his holy will, and follow the 
 way of truth, casting off firom us all unrighteousness and iniquity, to- 
 gether with all covetousness, strife, evil manners, deceit, whispering, 
 detractions, all hatred of God, pride and boasting, vain-glory and am- 
 bition : for they that do these things are odious to God ; and not only 
 they that do them, but also " all such as approve of those that do 
 them," ' For thus saith the Scripture, " But unto the wicked God 
 said. What hast thou to do to declare my statutes, or that thou shouldst 
 take my covenant in thy mouth ; seeing thou hatest instruction, and 
 castest my words behind thee .' When thou sawest a thief, then thou 
 consentedst with him, and hast been partaker with adulterers. Thou 
 givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest 
 and speakest against thy brother ; thou slanderest thine own mother's 
 son. These things hast thou done, and I kept silence ; thou thoughtest 
 that I was altogether such a one as thyself: but I will reprove thee, 
 and set them in order before thine eyes. Now consider this, ye that 
 forget God, lest I tear you in pieces, and there be none to deliver. 
 Whoso offereth praise glorifieth me : and to him that disposeth his way 
 aright wiU I show the salvation of God."" 
 
 XXXVL This is the way, beloved, in which we may find our Sa- 
 viour," even Jesus Christ, the high priest of all our offerings, the 
 
 "Dan. vii 10. 'Isa. vi. 3. 'Every creature. ''Isa. Ixiv. 4. 1 Cor. ii. 9. 
 
 'He. tjiges. s Quantity. ^ Gifts. 'If we shall, ^Perform those things 
 
 that are agreeable, 'Kom. i. 32, "•Psal. 1. 16, &c., according to the Heb. "TAai 
 which has the power to save us. 
 
 8 
 
58 ST. Clement's first epIstle 
 
 defender and helper of our weakness. By him we look up to the 
 highest heavens," and behold as in a glass his spotless and most excel- 
 lent visage. By him are the eyes of our hearts opened ; by him our 
 foolish and darkened understanding rejoiceth to behold his wonderful 
 light. By him would God have us to taste the knowledge of immor- 
 tality, " who, being the brightness of his glory, is by so much greater 
 than the angels as he has by inheritance obtained a more excellent name 
 than they."' For so it is written, "Who maketh his angels spirits, 
 and his ministers aflame of fire."" But to his Son thus saith the 
 Lord, " Thou art my Son, to-day have I begotten thee." " " Ask of 
 me, and I will give thee the heathen for thine inheritance, and the 
 utmost parts of the earth for thy possession." ' And again he saith 
 unto him, " Sit thou on my right hand, until I make thine enemies thy 
 footstool."^ But who are his enemies ? Even the wicked, and such 
 who oppose their own wills to the will of God. • 
 
 XXXVII. Let us therefore march « on, men and brethren, with all 
 earnestness in his holy laws. Let us consider those who fight under 
 our earthly governors ; how orderly, how readily, and with what exact 
 obedience, they perform those things that are commanded them ! all 
 are not generals," nor colonels,* nor captains," nor inferior officers ;' but 
 every one, in his respective rank, does what is commanded him by the 
 king, and those who have the authority over him. They who are 
 great cannot subsist without those that are little ; nor the little without 
 the great. But there must be a mixture in all things ; and then there 
 will be use and profit too. Let us, for example, take our body ; the 
 head without the feet is nothing, neither the feet without the Head ; "' 
 and even the smallest members of our body are yet both necessary and 
 useful to the whole body. But all conspire together and are subject 
 to one common use," namely, the preservation of the whole body." 
 
 XXXVIIL Let therefore our whole body be saved in Jesus Christ : 
 and let every one be subject to his neighbour, according to the order 
 in which he is placed »■ by the gift of God.' Let not the strong man 
 despise the weak ; and let the weak see that he reverence the strong. 
 Let the rich man distribute to the necessity of the poor ; and let the 
 poor bless God that he has given unto him by whom his want may be 
 supplied. Let the wise man show forth his wisdom, not in words, but 
 in good works. Let him that is humble not bear witness to himself, 
 but let him leave it to another to bear witness of him. Let him that is 
 pure in the flesh not grow proud of it, knowing that it was from another 
 
 '^Heights of heaven. 'Heb. i. 3, 4. "Psalm civ. 4. Heb. i. 7. ""Heb. i. 5. 
 " Comp. Psal. ii. 7, 8. /Heb. i. 13. Psal. ex. 1. s War. i> Prefects. 'Com- 
 manders of a iliousand. * Centurions. ^ Commanders of fifty , and so on. *" 1 Cor. 
 xii. 13. "Use one common subjection. °MS. TS (rtSjia. v .Ss also he has been 
 
 placed. 1 His gift. 
 
TO THE CORINTHIANS. 59 
 
 that he received' the gift of continence. Let us consider, therefore, 
 brethren, whereof we are made— who, and what kind of men we 
 came into the world, as it were out of a sepulchre, and from utter 
 darkness. He that made us, and formed us, brought us into his own 
 world, having prevented " us with his benefits even before we were 
 born. Wherefore, having received all these things from him, we 
 ought, in every thing, to give thanks unto iiim ; to whom be glory for 
 ever and ever. Amen. 
 
 XXXIX. Foohsh and unwise men, who have neither prudence nor 
 learning," may mock and deride us, being willing to set up themselves 
 in their own conceits. " But' what can a mortal man do ? Or what 
 strength is there in him that is made out of the dust ?" For it is written, 
 «' There was no shape before mine eyes ; only I heard a sound ^ and a 
 voice. For what ? Shall man be pure before the Lord ? Shall he be 
 blameless in his works ? Behold, he trusteth not m his servants ; and 
 his angels he charged with folly. Yea, the heaven is not clean in his 
 sight ; how much less they that dwell in houses of clay, of which also we 
 ourselves were made ! He smote them as a moth ; and from morninff 
 even unto the evening they endure not. Because they were not able to 
 help themselves they perished : He breathed upon them, and they died, 
 because they had no wisdom." — " Call now,^ if there be any that will 
 answer thee ; and to which of the angels wilt thou look.' For wrath 
 killeth the foolish man, and envy slayeth him that is in error. I have 
 seen the foolish taking root ; but lo ! their habitation was presently con- 
 sumed. Their children were far from safety; they perished" at the 
 gates of those who were lesser than themselves ; and there was no 
 man to help* them. For what was prepared for them the righteous 
 did eat:* and they shall not be delivered from evU." 
 
 XL. Seeing then these things are manifest unto us, it will behove 
 us to take care that, looking into the depths of the divine knowledge, 
 we do all things in order whatsoever our Lord has commanded us to 
 do ; and particularly, that we perform our oflTerings and service to 
 God, at their appointed seasons ; for these he has commanded to be 
 done, not rashly ' and disorderly, but at certain determinate times and 
 hours, and therefore he has ordained, by his supreme will and au- 
 thority, both where, and by what persons, they are to be performed, 
 — that so, all things being piously done unto all well-pleasing, they 
 may be acceptable unto him." They therefore who make their.offer- 
 ings at the appointed seasons are happy and accepted ; because that, 
 obeying the commandments of the Lord, they are free from sin. " And 
 
 "Another that gave kirn. ''Of what matter. ' Prepared for m. ^ And. im- 
 prudent and without instruction. ' For. fAn air, Job iv. 16, &c. ; xv. 15 ; iv. 19. 
 sjobv. l,&c. h Were crushed upon. * Deliver. ''Ate. 'By chance. "To 
 his mil. 
 
60 ST. Clement's first epistle 
 
 the same care must be had of the persons that minister unto him :"' 
 for the chief priest has his proper services ; and to the priests their 
 proper place is appointed ; and to the Levites appertain their proper 
 ministers ; and the layman is confined within the bounds of what is 
 commanded to laymen. 
 
 XLI. Let every one of you therefore, brethren, bless God in his 
 proper station, with a good conscience," and with all gravity, not ex- 
 ceeding the rule of his service that is appointed to him. The daily 
 sacrifices are not oflTered everywhere, nor the peace-offerings, nor the 
 sacrifices appointed for sins and transgressions, but only at Jerusalem : 
 nor in any place there, but only at the altar before the temple ; that 
 which is offered being first diligently examined by the high priest and 
 the other ministers we before mentioned. They therefore who do any 
 thing which is not agreeable to his will are punished with death. Con- 
 sider," brethren, that by how much the better knowledge God has 
 vouchsafed unto us, by so much the greater danger are we exposed to. 
 
 XLII. The apostles have preached to us from our Lord Jesus 
 Christ ; Jesus Christ from God. Christ therefore was sent by God, 
 the apostles by Christ : so both were orderly sent," according to the will 
 of God.' For having received their command, and being thoroughly 
 assured by the resurrection of our Lord Jesus Christ, and convinced 
 by the word of God, with the fulness-'' of the Holy Spirit, they went 
 abroad, publishing that the Idngdom of God was at hand. And thus, 
 preaching through countries and cities, they appointed the first fruits 
 of their conversions^ to be bishops and ministers over such as should 
 afterwards believe, having first proved them by the Spirit. Nor was 
 this any new thing, seeing that long before it was written concerning 
 bishops and deacons. For thus saith the Scripture, in a certain place," 
 "I will appoint their overseers* in righteousness, and their ministers 
 in faith." 
 
 XLin. And what wonder if they, to whom such a work was com- 
 mitted by God in Christ, established such officers as we before men- 
 tioned, when even that blessed and faithful servant in all his house, 
 Moses, set* down in the Holy Scriptures all things that were com- 
 manded him ? Whom also all the rest of the prophets followed, bear- 
 ing witness with one consent to those things that were appointed by 
 him : for he, perceiving an emulation to arise ' among the tribes con- 
 cerning the priesthood, and that there was a strife about it, which of 
 them should be adorned with that glorious name, commanded their 
 twelve captains to bring him twelve rods ;" every tribe being written 
 upon its rod, according to its name. And he took them and bound 
 
 " See Coteler. in loc. ' Being in a good conscience. ' Ye see. ^ Done. 
 «1 Thess. i. .5. fWith the full asswance. 6Vid. Coteler. in loc. ''Isa. Ix. 17. 
 ' Bishops, deacons. * Signified, ' ./Jn emulation happening, "" Numb, xvij. 
 
TO THE CORINTHIANS. 61 
 
 them together, and sealed them with the seals of the twelve princes of 
 the tribes ; and laid them up in the tabernacle of witness, upon the 
 table of God. And, when he had shut the door of the tabernacle, he 
 sealed up the keys of it in like manner as he had done the rods ; » and 
 said unto them. Men and brethren, whichsoever tribe shall have its 
 rod blossom, that tribe has God chosen to perform the office of a 
 priest, and to minister' unto him in holy things. And, when the 
 morning was come, he called together all Israel, six hundred thou- 
 sand men, and showed to their princes the seals, and opened the 
 tabernacle of witness, and brought forth the rods. And the rod of 
 Aaron was found not only to have blossomed, but also to have fruit 
 upon it. What think you, beloved > did not Moses before know what 
 should happen ? ' Yes, verily ; but, to the end there might be no divi- 
 sion, nor tumult in Israel, he did in this manner, that the name of the 
 true and only God might be glorified : to him be honour for ever and 
 ever. Amen. 
 
 XLIV. So likewise our apostles knew, by our Lord Jesus Christ, 
 that there should contentions arise upon account of the ministry.* And 
 therefore, having a perfect foreknowledge of this, they appointed per- 
 sons, as we have before said, and then gave direction, how, when 
 they should die, other chosen and approved men should succeed in 
 their ministry." Wherefore we cannot think that those may justly be 
 thrown out of their ministry who were either appointed by them, or 
 afterwards chosen by other eminent men, with the consent of the whole 
 church, and who with all lowliness and innocency ministered to the 
 flock of Christ, in peace and without self-interest, and were for a long 
 time commended by all. For it would be no small sin in us, should 
 we cast off those from their ministry-'' who holily, and without blame, 
 fulfil the duties* of it. Blessed are those priests who, having finished 
 their course before these times, have obtained a fruitful and perfect 
 dissolution, for they have no fear lest any one should turn them out of 
 the place which is now appointed for them. But we see how you 
 have put out some who lived reputably among you from the ministry, 
 which by their innocence they had adorned. 
 
 XLV. Ye are contentious, brethren, and zealous for things that 
 pertain not unto salvation. Look into the Holy Scriptures, which are 
 the true words of the Holy Ghost. Ye know that there is nothing un- 
 just or counterfeit written in them. There you shall not find that 
 righteous men were ever cast off by such as were good themselves. 
 
 . " ^nd the rods. ' To exercise the office of the priesthood, and to minister, &c. 
 
 ' That this should be so. ''Mout the name of the bishopric. 'Left a list of other 
 chosen and approved persons, who should succeed them in their ministry. — See Dr. Arden's 
 Disc, upon this passage, and Dr. Hammond's Power of the Keys, c. iii. p. 41.3. 
 f Bishopric. ^ Offer the gifts. 
 
 F 
 
62 ST. Clement's first epistle 
 
 They ° were persecuted, it is true, but it was by the wicked and un- 
 just : they were cast into prison, but they were cast in by those that 
 were unholy : they were stoned, but it was by transgressors : they 
 were killed, but by accursed men, and such as had taken up an unjust 
 envy against them. And all these things' they underwent gloriously. 
 For what shall we say, brethren ? Was Daniel cast into the den " of 
 lions by men fearing God } Ananias, Azarias, and Misael, were they 
 cast into" the fiery furnace" by men professing the excellent and 
 glorious worship^ of the Most High.? God forbid ! What kind of 
 persons then were they that did these things.'' They were men 
 abominable, full of all wickedness, who were incensed to so great a 
 degree as to bring those into sufferings who with a holy and unblam- 
 able purpose of mind worshipped God ; not knowing that the Most 
 High is the protector and defender, of all such as with a pure con- 
 science® serve his holy name : to whom be glory for ever and ever. 
 Amen. But tliey who with a full persuasion have endured these 
 things are made partakers of glory and honour; and are exalted* 
 and lifted up by God, in their memorial throughout all ages. Amen. 
 XLVI. Wherefore it will behove us also, brethren, to follow" such 
 examples as these ; for it is written, " Hold fast to such as are holy ; 
 for they that do so shall be sanctified." And again in another place 
 he saith,' "With the pure thou shalt be pure, ["and with the elect 
 thou shalt be elect,] but with the perverse man thou shalt be per- 
 verse."" Let us therefore join ourselves to the innocent and right- 
 eous ; for such are the elect of God. Wherefore are there strifes, and 
 anger, and divisions, and schisms, and wars, among us ? Have we 
 not all one God and one Christ } » Is not one Spirit of grace poured 
 out among us all ? " Have we not one calling in Christ .' Why then 
 do we rend and tear in pieces the members of Christ, and raise sedi- 
 tions against our own body : and are come to such a height of madness 
 as to forget that we were " members one of another ?" ' Remember 
 the words of our Lord Jesus, how he said,' " Woe to that man [by 
 whom offences come ! '] It were better for him that he had never 
 been born, than that he should have offended one of my elect. It 
 were better for him that a millstone should be tied about his neck, and 
 he should be cast into the sea, than that he should offend one of my 
 little ones." Your schism has perverted many, has discouraged many ; 
 it has caused diffidence in many, and grief in us all. And yet your 
 sedition continues still. 
 
 " Just men. ' Suffering these things they nmderwent them gloriously. ' Dan. vi. 1 6. 
 "* Shut into. ' Dan. iii. 30. / Worshipping the worship, f Full of virtue. 
 
 ^ Have inherited. ' Have been exalted. * To cleave tct. ' Psal. xvii. 2. "• Omit- 
 ted by Junius, and now restored from the MS. » Turn aside. ' Eph. iv. 4. 
 )> 1 Cor. xii. <Rom. xii. 5. ' For he said, 'Luke XYii. 
 
TO THE CORINTHIANS. 63 
 
 XLVII. T.^ke the epistle of the blessed Paul the apostle into your 
 hands. What was it that he wrote to you at the first preaching of the 
 gospel among you,?" Verily he did by the Spirit admonish you' 
 concerning himself, and Cephas, and ApoUos, because that even then 
 ye had begun to fall into parties" and factions among yourselves. 
 Nevertheless your partiality then led you into a much less sin, foras- 
 much as ye placed'' your affections upon apostles, men of eminent' 
 reputation in the church ; and upon another who was greatly tried and 
 approved of by them. But consider, we pray you, who were they 
 that have now led you astray, and lessened the reputation^ of that 
 brotherly love that was so eminent « among you? It is a shame, my 
 beloved, yea a very great shame, and unworthy of your Christian pro- 
 fession," to hear that the most firm and ancient church* of the Corin- 
 thians shouldj bygone or tW-O' persons, be led into a sedition against- 
 its priests. And this report is come not only to us, but to those also 
 that differ from us ; insomuch that the name of the Lord is blasphemed 
 through your folly, and even ye yourselves are brought into danger 
 by it. 
 
 XLVIII. Let us, therefore, with all haste, put an end to* this sedi- 
 tion ; and let us fall down before the Lord, aad beseech him with 
 tears that he wauld be favourably reconciled ' to us, and restore us 
 again to a seemly "" and holy course of brotherly love. For this is the 
 gate of righteousness, opening unto life : as it is written, " Open unto 
 me the gates of righteousness ; I will go in unto them, and will praise 
 the Lord. This is the gate of the Lord ; the righteous shall enter into 
 it."" Although therefore many gates are opened, yet this gate of 
 righteousness is that gate in Christ at which blessed are all they that 
 enter in, and direct their way in holiness and righteousness, doing all 
 things without disorder. Let a man be faithful ; let him be powerful 
 in the utterance of knowledge ; let him be wise in making an exact 
 judgment of words ; let him be pure in all his actions : hut still by 
 how much the more he seems to be above " others by reason of these 
 things, by so much the more will it behove him to be humble-minded, 
 and to seek what is profi.table to all men and not his own advantage. 
 
 XLIX. He that has the love that is in Christ, let him keep the com- 
 mandments of Christ. For who is able to express the obligation* of 
 the love of God ? What man is sufficient to declare as is fitting the 
 excellency of its beauty ? The height to which charity l^ads is inex- 
 pressible. Charity unites' us to God : charity " covers the multitude 
 
 « See Mr. Bodwell'a Add. ad Pearson. Chronol. p. 233. Dr. Grabe'a Spicileg. torn. 1. 
 p. 256. >• SpiritiMlly Bend to you. 1 Cor. i. 12. 'Inclinations [for one above 
 another.] ^Inclined. 'Witnessed of. /Gravity. 'So much spoken of. 
 
 "Institution. ' See Mr. Dodwell, I. c. p. 222. ''Takeaway. ' Becoming favour- 
 able, m Grave; venerable. "Psal. cxviii. 19, 20. 'Greater. 'Bond. 
 1 Glues. 
 
64 ST. Clement's first epistle, 
 
 of sins:"'" charity "endures all things,"* is long-suffering in all 
 things. There is nothing base and sordid in charity : charity lifts not 
 itself up above other ; admits of no divisions ; is not seditious, but 
 does all things in peace and concord. By charity were allMie elect 
 of God made perfect : without it nothing is pleasing and acceptable in 
 the sight of God. Through charity did the Lord join us° unto him- 
 self; whilst, for the love that he bore towards us, our Lord Jesus 
 Christ gave his own blood for us, by the will of God — his flesh for 
 our flesh, his soul for our souls. 
 
 L. Ye see, beloved, how great and wonderfiil a thing charity is, 
 and how that no expressions are sufficient to declare its perfection. 
 But who is fit to be found in it ? Even such only as God shall vouch- 
 safe to make so. Let us, therefore, pray to him, and beseech him that 
 we may be worthy of it ; that so we may live in charity, being un- 
 blamable, without human propensities, without respect of persons. 
 All the ages of the world, from Adam even unto this day, are passed 
 away ; but they who have been made perfect in love have, by the 
 grace of God, obtained a place among the righteous, and shall be 
 made manifest in the judgment" of the kingdom of Christ. For it is 
 written, " Enter into thy chambers for a little space, till my anger and 
 indignation shall pass away: and I will remember the good day, and 
 will raise you up out of your graves."' Happy then shall we be,-'' 
 beloved, if we shall have fulfilled the commandments of God, in the 
 unity of love : that so, through love, our sins may be forgiven us. 
 For so it is written, " Blessed are they whose iniquities are forgiven, 
 and whose sins are covered. Blessed is the man to whom the Lord 
 imputeth no sin, and in whose mouth there is no guile." ^ Now this 
 blessing is fulfilled in those who are chosen by God, through Jesus 
 Christ our Lord ; to whom be glory for ever and ever. Amen. 
 
 LI. Let us, therefore, as many as have transgressed by any of the 
 suggestions" of the adversary, beg God's forgiveness. And, as for 
 those who have been the heads* of the sedition and faction among you, 
 let them " look to the common end of our hope. For as many as are 
 endued with' fear and charity would rather they themselves should fall 
 into trials than their neighbours, and choose to be tliemselves con- 
 demned rather than that the good and just charity delivered to us 
 should suffer. For it is seemly for a man to confess wherein he has 
 transgressed, and not" to harden his heart, as the hearts of those were 
 hardened who raised up sedition against Moses the servant of God ; 
 whose punishment was manifest unto aU men, for they went down 
 alive " into the grave, death swallowed them up. Pharaoh ° and his 
 
 " 1 Pet. iv. 8. '1 Cor. xiii. 7, &c. ' Take tts up. ^ Jnimadversion or visitation. 
 «Isa. xxvi. 20. fAre we. f Psal. xxxii. * See Junius in loc. • Chief leaders. 
 ' They ought. ' Walk according to ; live in. "■ Rather than. " Numb. xvi. ° Exod. iv . 
 
TO THE CORINTHIANS. 65 
 
 host, and all the rulers of Egypt, their chariots also, and their horse- 
 men, were for no other cause drowned in the bottom of the Red Sea, and 
 perished; but because they hardened their foolish hearts, after so many 
 signs done in the land of Egypt, by Moses the servant of God. 
 
 LII. Beloved, God is not indigent of any thing ; nor does he de- 
 mand any thing of us, but that we should confess our sins unto him. 
 For so says the holy" David, " I Avill confess unto the Lord, and it 
 shall please him better than a young bullock that hath horns and 
 hoofs."' "Let the poor see it and be glad." And again he saith, 
 " Offer unto God the sacrifice of praise, and pay thy vows unto the 
 Most Highest. And call upon me in the day of trouble, and I will 
 deliver thee, and thou shalt glorify me."" " The sacrifice of God is 
 a broken spirit."" 
 
 Lin. Ye know, beloved, ye know full well, the Holy Scriptures,, 
 and have thoroughly searched into the oracles of God. Call them, 
 therefore, to your remembrance ; for when Moses went up into the 
 mount, and tarried there forty days and forty nights in fasting and hu- 
 miliation, God said unto him, " Arise, Moses," get thee down quickly 
 from hence ; for thy people whom thou broughtedst out of the land of 
 Egypt have committed wickedness ; they have soon transgressed the 
 way that I commanded them, and have made to themselves graven 
 images. And the Lord said unto him, I have spoken unto thee seve- 
 ral times,' saying, I have seen this people, and behold it is a stiff- 
 necked people ; let me therefore destroy them, and put out their names 
 from under heaven : and I will make unto thee a great and a wonder- 
 ful nation, that shall be much larger^ than this. But Moses said. Not 
 so. Lord : forgive now this people their sin ; or, if thou wilt not, blol 
 me also out of the book of the living." O admirable charity ! O in- 
 superable perfection! The servant speaks fi:eely to his Lord: he 
 beseeches him either to forgive the people, or to destroy* him together 
 with them. 
 
 LIV. Who is there among you that is generous .'' who tha;t is com- 
 passionate .' who that has any charity .'' Let him say, if this sedition, 
 this contention, and these schisms, be upon my account, I am ready 
 to depart, to go away whithersoever ye please, and do whatsoever ye' 
 shall command me : only let the flock of Christ be in peace with the 
 elders that are set over it. He that shall do this shall get to himself a 
 very great honour in the Lord; and there is no place but what* will 
 be ready to receive him : for « the earth is the Lord's, and the fulness 
 thereof. " ' These things they who have their conversation towards God, 
 not to be repented of, both have done and will always be ready to do. 
 
 'Chosen. 'Psal. Ixk. 31. «Psal. 1. 14. "iPsal. 1L17. «Exod. ?xxu. 
 
 Deut. ix. / Onee and twice. e More, greater, * Blot out. ' The muUUude. 
 » Every place. ' Psal, xxiv. 
 
 9 f2 
 
66 ST. Clement's first epistle 
 
 LV. Nay, and even the Gentiles themselves have given us examples 
 of this kind : " for we read hov? many kings and princes, in times of 
 pestilence, being warned by their oracles, have given up themselves 
 unto death, that by their own blood they might deliver their country' 
 from destruction. Others" have forsaken their cities, that so they 
 might put an end to the seditions of them. We know how many, 
 among ourselves, have given up themselves unto bonds, that thereby 
 they might free others from them : others have sold themselves into 
 bondage, that they" might feed their brethren with the price of them- 
 selves : and even many women, being strengthened by the grace of 
 God, have done many glorious and manly things on such occasions. 
 The blessed Judith,' when her city' was besieged, desired the elders 
 that they would suffer her to go into the camp of their enemies,-' and 
 she went out, exposing herself to danger, for the love she bare to her 
 country and her people that were besieged ; and the Lord delivered 
 Holofernes into the hands of a woman. Nor did Esther,* being per- 
 fect in faith, expose herself to aily less hazard, for the delivery of the 
 twelve tribes of Israel in danger of being destroyed ; for by fasting and 
 humbling herself, she entreated the great Maker of all things, the God 
 of spirits, so that* beholding the humilitj' of her soul, he delivered the 
 people for whose sake she was in peril. 
 
 LVI. Wherefore let us also pray for such as are fallen into sin : ' 
 that, being endued with humility and moderation, they may submit, 
 not unto us, but to the will of God. For by this means they shall ob- 
 tain" a fruitful and perfect remembr,ance, with mercy, both in our 
 prayers to God, and in our mention of them before his saints.' Let us 
 receive correction, at which no man ought to repine. Beloved, the 
 reproof and the correction which we exercise towards one another is 
 good, and exceedingly profitable ; for it unites us the more closely to 
 the will of God. Forso says the Holy Scripture, " the Lord corrected 
 me, but he did not deliver me over unto death."" "For whom the 
 Lord loveth he chasteneth, and scourgeth every son whom he re- 
 ceiveth."" " The righteous," saith he, " shall instruct me in mercy, 
 and reprove me; but let not oil of sinners make fat my head."* 
 And again he saith, « Happy is the man whom God correcteth ; there- 
 fore despise not thou the chastening of the Almighty. For he maketh 
 sore and bindeth up ; he woundeth and his hands make whole. He 
 shall deliver thee in six troubles ; yea, in seven there shall no evil 
 touch thee. In famine he shall redeem thee from death ; and in war 
 from the power of the sword. Thou shalt be hid from the scourge of 
 
 "But that we may bring the example of heathens. ''Citizens. 'Many. ''Others. 
 ' Judith viii. ix. x. xiii. / The strangers. ' Esther vii. viii. * Ages ; who. 
 
 • FTz. That of schism. ' There shaU be to them. ' i. e. Our fellow-christians. 
 
 "■ Psa.\. cxviii. 18. " Prov. iii. 12. • Psal. cxli. 5. 
 
TO THE CORINTHIANS. 67 
 
 the tongue ; neither shalt thou be afraid of destruction when it cometh. 
 Thou shalt laugh at the wicked and sinners; neither shalt thou be 
 afraid of the beasts of the earth. The wild beasts shall be at peace 
 with thee : then shalt thou know that thy house shall be in peace ; and 
 the habitation of thy tabernacle shall not err. Thou shalt know also 
 that thy seed shall be great, and thy offspring as the grass of the earth. 
 Thou shalt come to thy grave as the ripe corn that is taken in due time, 
 like as a shock of com cometh in in its season." Ye see, beloved, 
 how there shall be a defence to those that are corrected of the Lord ; 
 for, being a good instructor, he is willing to admonish us by his holy 
 discipline. 
 
 LVn. Do ye, therefore, who laid the first foundation of this sedi- 
 tion, submit yourselves unto your priests ; ° and be instructed unto 
 repentance, bending the knees of your hearts. Learn to be subject, 
 laying aside all proud and arrogant boasting of your tongues ; for it is 
 better for you to be found little, and approved in the sheepfold of 
 Christ,'' than to seem to yourselves better than others, and be cast out 
 of his fold." For Ijius speaks the excellent and all- virtuous Wisdom, 
 <« Behold, I will pour out the word of my spirit upon you ; I will 
 make known my speech unto you. Because I called, and ye would 
 not hear, — I stretched out my words, and ye regarded not ; but ye 
 have set at naught all my counsel, and would none of my reproof, — I 
 will also laugh at your calamity, and mock when your fear cometh. 
 When your fear cometh as desolation, and your destruction as a whirl- 
 wind, when distress and anguish cometh upon you, then ye shall call 
 upon me, but I will not hear you. The wicked shall seek me, but 
 they shall not find me ; for that they hated knowledge, and did not 
 seek the fear of the Lord. They would not hearken unto my counsel; 
 they despised all my reproof: therefore shall they eat of the finit of 
 their own ways, and be filled with their own wickedness."" 
 
 LVin. Now Grod, the inspector of all things, the Father/ of spirits, 
 and the Lord of all flesh — who hath chosen our Lord Jesus Christ, 
 and us by him to be his peculiar people — grant to every soul of man 
 that caUeth upon his glorious and holy name, faith, fear, peace, long 
 suffering, patience, temperance, hoUness, and sobriety, unto all well- 
 pleasing in his sight;* through our high priest and protector Jesus 
 Christ, by whom be glory, and majesty, and power, and honour, unto 
 Him, now and for evermore. Amen. 
 
 •Job ». 17, &c. '•Elders. 'See Junius in loc. 'See Coteler. in loc. 
 • Prov. i. 83, &C. f Master, » To At» nariK. 
 
68 ST. Clement's first epistle. 
 
 LIX. The messengers -whom we have sent unlo you — Claudius 
 Ephebus, and Valerius Bito, with Fortunatus — send back to us again, 
 with all speed, in peace and with joy, that they may the sooner ac- 
 quaint us with your peace and concord, so much prayed for and de- 
 sired by us, and that we may rejoice in your good order. 
 
 LX. The grace of our Lord Jesus Christ be with you, and with all 
 that are anywhere called by God through him, to whom be honour, 
 and glory, and might, and majesty, and eternal dominion, by Christ 
 Jesus," from everlasting to everlasting. Amen. 
 
 'Him. 
 
PRELIMINARY DISCOURSE 
 
 EPISTLE OF ST. POLYCARP TO THE PHILIPPIANS. 
 
 Of the time when St. Folijcarp wrote this Epistle— The reason of its being placed before 
 the Epistles of Ignatius — ^That St. Polycarp wrote se-veral other pieces — ^yet nothing 
 of his now remaining but only this Epistle — Whether this Epistle has been interpo- 
 lated as those of Ignatius were — ^The latter part of it vindicated against the exceptions 
 of Mons. DailU, and some others — Of the translation of it into our own language by 
 Dr. Cave — and of the present edition of it 
 
 1. The next piece that follows in the present collection is the epistle 
 of St. Polycarp to the Philippians, in placing of which I hare followed 
 the example, not so much of our most reverend archbishop Usher," as 
 of St. Polycarp himself: though, in the order of time, the epistles of 
 Ignatius ought to have had the precedence, St. Polycarp not writing 
 this letter to the Philippians till about, or a little after, the time that 
 glorious martyr suffered for the faith of Christ ; as from several pas- 
 sages in the epistle itself may plainly be made to appear. 
 
 2. For, first, having in his ninth chapt^ exhorted the Philippians 
 to "obey the words of righteousness, and to exercise all patience," 
 after the examples of those holy men whom they had seen among 
 them, he particularly instances Ignatius' as one of them. Now the 
 Acts of the martyrdom of that holy bishop tell us, that the time when 
 they beheld his " patience set forth before their eyes" was when he 
 passed by them in chains to Rome, in order to his being cast to the 
 wild beasts, according to the sentence pronounced upon him by the 
 emperor Trajan :° by consequence that this epistle must have been 
 written some time after his condemnation. 
 
 3. But St. Polycarp goes yet farther, and in the next words sup- 
 poses that Ignatius might have been dead at the time that he wrote to 
 them. For, enforcing his exhortation to them to follow the exsuuples 
 of Ignatius, and the rest of those excellent men whom he there names, 
 he subjoins, — " Being confident of this, that all these have not run in 
 vain, but in faith and righteousness, and are gone to the place that was 
 due to them from the Lord, with whom also they suffered ; for they 
 loved not this present world, but him who died and was raised again 
 by God for us." In which words he evidently implies that Ignatius 
 too, as well as the rest of those whom he there mentions, was by this 
 time gone to the "place that was due to him from the Lord, upon the 
 
 "Edit Polycarp. et Ignat. OxotJ. Annot 1644. 'Epist. of Polycarp, num. ix. 
 
 ' Mart, of Ignat. num. x. 
 
 69 
 
70 PRELIMINARY DISCOURSE 
 
 account of his sufferings ;" and by consequence had finished his mar- 
 tyrdom. 
 
 4. It was, then, about the time of Ignatius's death that St. Polycarp 
 wrote this epistle to the Philippians. And yet that if rthis holy man 
 had suffered, it was but a very little time that he had done so, as is 
 clear from another passage of the same epistle," where he desires the 
 Philippians to send him word " what they had heard with any certainty 
 concerning Ignatius, and those that went to 'Rome with him." From 
 whence it appears that, though he supposed that Ignatius by that time 
 might have suffered, yet he had not received any certain account of it, 
 but was still to learn the manner and circumstances of his passion. 
 
 5. Now this will lead us to a yet more exact conjecture of the time 
 of St. Polycarp's writing the following epistle, viz. that it must have 
 been just about the time of St. Ignatius's death : it being no way pro- 
 bable that, had Ignatius beeii any long time dead, so great a bishop, 
 and so dear a friend of his as St. Polycarp was, should have been still 
 to learn the certainty of it. 
 
 6. And this may serve, by the way, not only to fix the time when 
 this epistle was written, namely, at the end of the year of our Lord 
 116, or in the beginning of 117 ; but also to show how groundless the 
 exception of those men' is against the authority of it, who pretend to 
 find out a contradiction between the two passages I have now men- 
 tioned, and would from thence infer either the utter falseness of this 
 whole epistle, or at least conclude that this latter part of it is none of 
 Polycarp's, but added by some later hand, to give the greater credit 
 to the epistles of St. Ignatius, which they are resolved by all means to 
 rejeet as none of his. For, indeed, were not men willing to be con- 
 tentious, where is the contradiction they so much boast of between the 
 two places I have before alleged ? Is it that in the former of them he 
 sets before them the sufferings of St. Ignatius, and exhorts them to 
 follow the example of his patience ? But it is evident the sufferings 
 he there speaks of were those which the Philippians had seen in him — 
 the weight of his chains, — the hardships of his journey, — the rudeness 
 of the soldiers that guarded him, and of which the blessed martyr 
 himself complains, in one of his epistles ; " and, to add no more, the 
 expectation of that cruel death he was suddenly to undergo. 
 
 7. But I suppose the contradiction lies in what follows, that in one 
 place* he speaks of him as if he had already suffered ; and yet, in the 
 other, desires the Philippians to send him word what they had heard 
 of it. Now what is there in all this that does not very well agree to- 
 gether ? St. Polycarp, either by the computation of the arrival of 
 
 " Epist. of Polycarp, num. xiv. ' Daillseus in Pseudepigr. cap. xxxii. p. 428. Lar- 
 roque Observat. in Pearson, p. 69. "Ignat. Epist. to the Romans, cap. v. "iVid. 
 Daillseum et Larroque, loc. cit. ' 
 
ON ST. POLYCAUP'S EPISTLE. 71 
 
 Ignatius at Rome, or by the consideration of the solemn festival that 
 was wont at that time to be held there, and at which it was usual to 
 exhibit such kind of spectacles to the people, — or it may be, lastly, , 
 from the accounts which he had received of this holy martyr from some 
 of those that were with him, did suppose, nay if you will, did not 
 doubt, but diat Ignatius was dead when he wrote his epistle to the 
 Philippians. Yet, having not hitherto received any certain account of 
 it, and not being absolutely sure whether he had suffered or not, — or, 
 if he had, how he had been treated by his enemies, and how he had 
 behaved himself in his last encounter with the beasts, — desires the 
 Philippians, who were much nearer to Rome than he was, and might, 
 therefore, very probably have heard much later from thence than he 
 had done, to send him a certain account of what they knew as to this 
 matter. What is there in aU this, I do not say that looks like a con- 
 tradiction, but that is not very natural, and particularly most becoming 
 the love and friendship of the blessed Polycarp towards him concern- 
 ing whom he so diligently inquired ? I am sure Photius," who had 
 not only read this epistle, but transcribed this last passage out of it, 
 though a severe critic as any that have ever perused it since, saw no 
 contradiction in it to any thing that went before ; for, if he had, he 
 was not of a humour to have let it pass without making some reflection 
 or other upon it. 
 
 8. Let me add yet more, that neither could those see the contradic- 
 tion here pretended, who, in our present times, would have been as 
 forward as any to have made use of it to the disadvantage of this epis- 
 tle, had they had but the least grounds so to do. I shall instance only 
 in two : — the first, the late learned divine of Leyden, Monsieur le 
 Moyne ; ' who, though he judged the passage relating to St. Ignatius's 
 epistles which was wanting in his manuscript to be abrupt, and would 
 from thence argue against the authority of it, yet has he made no re- 
 flection on the words immediately following, in which those others will 
 have the contradiction to lie. 
 
 9. The other that I shall mention, in opposition to this pretence, is a 
 yet later writer, Ernestus Tentzelius;" who, though no great friend to 
 this epistle, which he supposes to have been corrupted, no less than 
 those of Ignatius were in the ancient editions of them, yet utterly re- 
 fuses to comply with this objection, as not apprehending that there was 
 the least ground for it. 
 
 10. But, to return from this digression, in answer to the exceptions 
 of two of the most learned adversaries of this epistle against the credit 
 of it, though, as I have now shown, St. Polycarp wrote not to the 
 Philippians till after the death of St. Ignatius, and consequently this 
 
 "Photius Bibl. tmem. cxxvi. p. 305. 'Proleg. ad Var. Sacr. in Polycarp. 
 
 'Exercit Select exerc. iv. num. xlii. p. 157. 
 
72 PRELIMINARY DISCOURSE 
 
 epistle, in order of time, ought to have been placed after those which 
 the other wrote immediately before it, — yet was it fit to give this the 
 precedency in the following collection, both as containing a most pro- 
 per introduction to the epistles of Ignatius, and as having, in all pro- 
 bability, been first sent, in the same order, by St. Polycarp to the 
 Philippians. 
 
 11. For thus we find that holy man speaking to them in the close 
 of his letter : ° " The epistles of Ignatius, which he wrote unto us, to- 
 gether with what others of his have come to our hands, we have sent 
 unto you according to your order; whichare subjoined to this epistle." 
 So both Eusebius* transcribed it out of the original Greek, and so we 
 find it in our ancient Latin version," which is all that remains of that 
 part of this epistle. From whence our learned archbishop Usher,'' 
 with great reason, concludes that St. Polycarp caused the copies of St. 
 Ignatius's epistles to be immediately added at the end of his own, and 
 sent them to the Philippians together with it. 
 
 12. And this, perhaps, may have been one great means of preserv- 
 ing this epjgtle of St. Polycarp from the fate that has attended all the 
 rest of his writings. For, bebg wont to be transcribed together with 
 those of Ignatius, and commonly placed at the front of them, they 
 mutually helped to secure one another ; whilst the rest of his writings, 
 for want of being thus collected together, have for a long time been 
 so utterly lost to the world that neither Photius," nor St. Hierome,''' nor 
 Eusebius,* seem to have had any particular catalogue of them. Nor 
 hath Irenseus, the disciple of St. Polycarp, given us such a one. 
 
 13. Indeed, for what concerns the last of these, I mean Irenaeus," 
 he tells us that this great man did write several epistles, not only to the 
 neighbouring churches, to confirm them in the faith, but even to parti- 
 cular persons, for their instruction and admonition. But what they 
 were, or to whom they were sent, neither does he say, nor does Euse- 
 bius, where he speaks of the writings of St. Polycarp, mention any 
 more than that epistle to the Philippians of which we are now discours- 
 ing. And though a few later authors ' pretend to give us the very titles 
 of some other of his works, yet have we reason to doubt, from this 
 silence of those who lived the nearest to his time, that their authority 
 is but small; nor can we say that even the pieces which they name are 
 inywhere to be found at this day. 
 
 14. Nor shall I except here those fragments lately published by 
 Fevardentius,* out of Victor Capuanus, and reprinted by Bishop Usher,' 
 
 "Polycarp. Epist. num. xiii. 'Euseb. Hist. Eccles. lib. iii. cap. 36. 'Apud 
 Usser., p. 24. <* Dissert, de Ignat. Epist. cap. iL ' Photii Bibl. tmem. cxxvi. p. 305. 
 f De Script. Eccles. in Polycarp. s Euseb. Hist. Eccles. lib. iv. c. 15. * Iren. Epist. 
 ad Florin, apud Euseb. Hist. Eccles. lib. v. c. 20. • S. Maximus Prolog, in Dionys. 
 Areop. Suidas in Polycarp. &c. Vid. Usserii Dissert, de Script. Ignat. p. 4, 5. Tentzel. 
 fiierc. Select de Polycarp., num. xxxvi. xxxvii. » Ad lib. iii. c. 3, Irensei. ' Lond. 
 1647, p. 31. 
 
ON ST. POLYCARP'S EPISTLE. 73 
 
 in his appendix to Ignatius ; in which, as there are some things which 
 neither father Halloix nor our learned Usher' could approve of as 
 written by St. Polycarp, so the distance of him" who was the first col- 
 lector of them from the time of that blessed martyr, and the manifest 
 proofs he has, on other occasions, given of his little care and judgment 
 in distinguishing the works of the ancient fathers who lived any long 
 time before him (not to. say any thing of the passages themselves as- 
 cribed to St. Polycarp," but little agreeable to the apostolic age) ; all 
 these considerations have justly restrained learned men from giving 
 any great credit to those fragments, or from receiving them as belong- 
 ing in any wise to so ancient an author. 
 
 15. But whatever becomes of these fragments, certain it is that the 
 epistle which I have here subjoined is the genuine work of this holy 
 man, and worthy of that great character which antiquity has given of 
 it. Even Monsieur Daill^* himself confesses that, excepting only the 
 close of it, against which it was necessary for him to declare himself, 
 there is nothing in it that either ought to offend any, or that may be 
 thought unworthy of Polycarp. But Le Moyne" goes yet farther : he 
 tells us that he does not see how any one can entertain the least suspi- 
 cion against it — that there is not, perhaps, any work extant that has 
 more certain evidences of its being genuine than this — in short, that,, 
 if it shall be lawful to doubt of this, there wiQ be no monument of 
 antiquity left which we may not as well call in question, and reject as- 
 spurious. 
 
 16. Indeed, so general is the reception which learned men,^ on all. 
 sides, have given to this epistle, that I might well omit any farther dis- 
 course in confirmation of the credit and authority of it ; but yet, see- 
 ing there have been two things started by some of late, if not utterly- 
 to destroy, yet at least to lessen the reputation of this piece, I will> 
 consider, in short, what may fairly be replied to both their exceptions. 
 
 17. Now the first is that of Tentzelius,* in his exercitation upon this 
 episde; who, though he allows it to be undoubtedly genuine, yet sup- 
 poses it to have been corrupted by the same hand that we confess* did 
 corrupt the episties of Ignatius, about 600 years after Christ. But to 
 this I reply, first, that it is allowed that there is nothing in this epistle 
 that may give any just grounds for the suspicion of any such fraud as 
 this, it being acknowledged, even by Monsieur Daille himself (one of 
 the greatest adversaries of it) to be an epistle in all respects worthy of 
 St. Polycarp, excepting only in the close of it, which I shall more par- 
 
 "Uaserii Annot. loc. cit pp. 73, 73. 'Victor Capuanus: he lived anno 545.- 
 
 " Cave HJBt Liter, in Polycarp., p. 38. Le Moyne Prol. ad Var. Sacr. Tentzel. Exercit. 
 Select, iv. de Polycarp. n. xlix. Du Pin. Bibl. Eccl. in Polycarp, &c. <> De Scriptis 
 Ignatian. cap.xxxii. ' Prol. ad Var. Sacr. torn. i. in Polycarp. / Vid. apud Tentzel. de 
 Polycarp. Dissert, iv. num. xli. p. 157. s Exercit. Select. Exerc. iv. num. xlii. &c. 47. 
 * Usaerii Dissert, de Epist. Ignat cap. vi. p. 33. 
 
 10 G 
 
74 PRELIMINARY DISCOURSE 
 
 ticularly consider by and by. So that either we have this epistle pure 
 and uncorrupted as it was first written, or at least we have it so little 
 prejudiced by any alterations that may have been made in it, that there 
 is nothing in the epistle, as it now is, dangerous, in point either of 
 faith or manners, or that might not have well enough been written by 
 St. Polycarp. But this was not the case with the epistles of St. Igna- 
 tius," which not only laboured under many impertinences unbecoming 
 the character of that great man, but were fraught with many things 
 that were altogether fabulous ; nay, if we may credit Archbishop 
 Usher," had some passages in them that tended to corrupt the very 
 faith of Christ, in one of the most considerable points of it. 
 
 18. But, secondly, that the epistles of St. Ignatius had been cor- 
 rupted was evident from disagreement" of the copies which we usually 
 iiad of them from the quotations of the ancient fathers of the first five 
 centuries out of them. Now this was a most unquestionable demon- 
 stration of their having been changed from what they were in those 
 Jflrst ages in which those fathers lived ; and accordingly provled to be 
 so, when the old Latin version of Bishop Usher first, and then the 
 Florentine Greek edition of the learned Isaac Vossius, came to be 
 ■compared with those editions that had before been extant of them. 
 But neither does this exception appear against the present epistle, 
 which agrees with what is quoted both by Eusebius * and others out 
 •of it ; and thereby clearly shows our present copy to be sincere and 
 uncorrupted. • 
 
 19. Seeing then there is nothing but a mere conjecture for the depra- 
 vation of this epistle, and such just reason to conclude that there is no 
 good foundation for it (to be sure none that may compare with the 
 arguments that we have against it), I think we may conclude that for 
 any thing yet appearing to the contrary, we not only have the genuine 
 epistle of St. Polycarp, but that epistle free fi-om any designed corrup- 
 tions or depravations of it. 
 
 20. Nor is there any more, I do not say that there is much less, 
 weight in the other supposal of Monsieur Daill6, continued and abet- 
 ted by his learned defender, Monsieur Larroque," though without any 
 other or greater proof than what had been before fully answered by 
 our most learned and judicious Bishop Pearson; namely, that this 
 epistle originally ended at the doxology, which we meet with in chapter 
 the twelfth, and what follows concerning the epistles of St. Ignatius 
 has been added to it by some latter hand. But now what proof do 
 they ofTer^of this .' what authority have they to support such a supposi- 
 
 « Vid. Dissert. Usser. c. x. xi. p. 63, &c. ' Ibid. c. xv. p. 103. This Dr. Grabe 
 has confirmed, proving the interpolator of Ignatius's Epistles to have been an Arian. 
 Spicileg. PP. sec. ii. pp. 225, 226. " Usserii Dissert Ignat. cap. iii. p. 13. '' Euseb. 
 Hist. Eccles. lib. iii. c. 36. PhoUus Bibl. tmem. cxxvi. p. 30Gi. <¥id. Larroque 
 "Observ. in Vind. Pears, p. 65, 66. 
 
ON ST. POLYCARP'S EPISTLE. 76 
 
 tion.!' This they pretend not to. All they have to say is that the 
 doxology which we find there seems to imply that the epistle originally 
 went no iarther, and that in what follows there is a flat contradiction 
 to what went before ; the close of the epistle, speaking of Ignatius as 
 if he were still alive, whom the true Polycarp had before set forth to 
 the Philippians as having « suffered," and " been gone to the place 
 that was prepared for him." 
 
 21. As for what concerns the latter of these suggestions, I have 
 already shown how vain and groundless it is. Nor can we reasonably 
 suppose that any one who designed to serve a turn, by corrupting such 
 an epistle as this, would have been either so negligent as not once to 
 read over the piece he was about to make so considerable an addition 
 to, or, having read it, would have been so foolish as to have, without 
 any need, subjoined a request to the Philippians, directly contrary to 
 what the true Polycarp had told them before, and which, by conse- 
 quence, would be sure to discover the fraud, and frustrate the design 
 of it. 
 
 22. So little appearance of reason is there in this suggestion, which 
 yet these learned men insist upon as their main argument against the 
 latter part of this epistle. As for the other objection which they bring 
 against it, viz. that St. Polycarp must have concluded at the twelfth 
 chapter, because of the vow which he there makes for those to whom 
 he wrote; I reply, first, that this is at the best but a very uncertain 
 guess ; seeing it is notorious, to all that have ever read the epistles, 
 either of the apostles or those that followed after, that nothing is more 
 common than to meet with such kind of conclusions, not only in the 
 end, but in the beginning f" and middle ;^^ in short, in all the parts of 
 Hhek epistles; To look no farther than the epistle with which "we have 
 begun this collection, of St. Clement to the Corinthians, how many of 
 these sorts of stops may we find in the progress of it ? I am sure there 
 are not' less than seven or eight of them. But I suppose he would be 
 thought very ridiculous who should therefore reject all that followed 
 the first of these as none of St. Clement's, but pieced on to the end 
 of his epistle by some other hand, merely because the doxology seemed 
 to imply his having concluded there. 
 
 23. But to lay aside conjectures, and proceed to that which will put 
 a final end to this difficulty, I observe, secondly, that this passage, 
 which these men deny to be St. Polycarp's, and suppose to have been 
 added to it by some later hand, is expressly quoted by Eusebius" in 
 his Ecclesiastical History, as a part of this epistie. If therefore it be 
 the addition of some other hand, it is evident it was made to it before 
 Eusebius's time, that is to say, within two hundred years after the time 
 
 •See 1 Tim.i. 17. 'Ephes. iii. 20. Rom. xv. 33. Dr. Hammond Annot. in 
 Rom. xiv. ' Eueeb. Hist Ecclee, lib. iii. c. 36. 
 
76 PRELIMINARY DISCOURSE 
 
 of St. Polycarp's writing of it; and whether this be probable we will 
 now more particularly inquire. 
 
 24. For the better clearing of which, I must observe that this epistle 
 of St. Polycarp, like that of St. Clement foregoing, was for several 
 hundreds of years wont to be publicly read in the churches of Asia : 
 so St. Jerome" informs us; or, as his interpreter Sophronius renders 
 him, in the synod or convention of Asia ;' by which a learned man » 
 supposes we are to understand some common meetings of the Chris- 
 tians in those parts, answerable to the like assemblies of the Gentiles 
 there ; and that in these this epistle was wont to be read to them. 
 
 25. Hence Irenaeus " speaks of it as an epistle that was in every 
 body's hand, and obvious to be read by any, for the benefit of their 
 faith and manners ; which being so, it can hardly be supposed but 
 that so inquisitive a searcher into antiquity as Eusebius was must needs 
 have been very well acquainted with it, and doubtless have had a true 
 and genuine copy of it. Seeing then he produces this passage as a 
 part of this epistle, which was generally received as authentic in his 
 days ; and that the episde itself, being spread into all hands, and pub- 
 licly read in the eastern churches, immediately after the death of its 
 great author, could not have been corrupted or altered but the cheat 
 must needs have been discovered (of which yet we have not the least 
 intimation in all antiquity); I think it cannot be doubted 'but that 
 this, as well as the rest of that epistle, was written by St. Polycarp 
 himself, and not added to this epistle by some later hand, as is sug- 
 gested, not only without all ground, but against such plain and unan- 
 swerable evidence to the contrary. 
 
 26. Having said thus much in vindication of this epistle, and to 
 clear it from those prejudices that have of late been raised against it, 
 it remains only for me to observe that^though the following translation 
 was truly made from the Greek and Latin copies of it set out by 
 Bishop Usher first, and since reprinted by Cotelerius in his collection 
 of the apostolical fathers, yet this is not the first time that this epistle 
 has appeared in our language. For our most diligent and learned 
 countryman. Dr. Cave," having a just respect to the worth of a piece 
 so highly applauded among the ancients, and so well deserving the 
 esteem of all good men, thought it would be no unuseful digression to 
 present to his reader so venerable a monument of the primitive church, 
 and therefore subjoined it entirely to his account of the life of St. 
 Polycarp, in a most accurate English translation of it. 
 
 27. It would, no doubt, have been more to the reader's satisfaction 
 to have met with that translation of this epistle here, than to find 
 
 » Hieron. de Script, in Polycarp. ' Le Moyne Prolegom. ad Var. Sacr. ' Apud 
 Euseb. Hist. Eccles. lib. iv. cap. 14. <> Dr. Cave's Lives of the Apostolical Fathers, 
 in St. Polycarp. 
 
ON ST. POLYCARP's EPISTLE. 77 
 
 another, which he may have just reason to suppose can never equal 
 that which was finished by so gre^t a hand. And indeed I could have 
 been glad to have rendered the following collection more considerable, 
 by the reputation of a ttanslation made by so eminent an author. But 
 however, as it now is, I hope it may not be unacceptable to the pious 
 peruser of it, who, whatever other defects he may find in it, may yet, 
 I am pretty confident, depend upon the exactness of the translation ; 
 seeing, I perceive, by an after collation of it, that it does not differ, in 
 anything that is material, from that of the judicious and worthy Dr. 
 Cave. 
 
THE 
 
 EPISTLE OF ST. POLYCARP 
 
 TO 
 
 THE PHILIPPIANS. 
 
 Polycarp, and the Presbyters that are with him, to the Church 0/ 
 God which is' at Phili'ppi: mercy unto you, and peace, from God 
 Almighty, and the Lord Jesus Christ our Saviour, be multiplied. 
 
 I. I REJOICE greatly with you, in our Lord Jesus Christ, that ye 
 received the images of a true love, and accompanied as it behoved 
 you those who are in bonds, becoming saints, which are the crowns 
 of such as are truly chosen by God and our Lord ; as also that the 
 root of the faith, which was preached from ancient times, remains firm 
 in you" to this day, and brings forth fruit to our Lord Jesus Christ, 
 who suffered himself to be brought even to the death for our sins. 
 " Whom God hath raised up, having loosed the pains of death :" « 
 « whom, having not seen, ye love ; in whom, though now ye see him 
 not, yet believing, ye rejoice with joy unspeakable and full of glory ;"* 
 into which many desire to enter, knowing that " by grace ye are 
 saved," ' not by works, but by the will of God, through Jesus Christ. 
 
 IL Wherefore, girding up the loins of your mind,' serve the Lord 
 with fear, and in truth ; * laying aside all empty and vain speech, and 
 the error of many; " believing in him that raised up our Lord Jesus 
 Christ from the dead, and hath given him glory'' * and a throne at his 
 right hand ; to whom all tilings are made subject, " both that are in 
 heaven, and that are in earth :" * whom every living creature * shall 
 worship ; who shall come to be the judge of the quick and dead ; 
 whose blood God shall require of them that believe not in him. But 
 he that raised Christ ' up from the dead shall al o raise up us in like 
 manner, if we do his will, and walk according to"" his commandments, 
 and love those things which he loved ; abstaining from all unrighteous- 
 ness," " inordinate " affection, and love of money, from evil speaking, 
 false witness ; not rendering evil for evil or railing for railing," as 
 striking for striking, or cursing for cursing; but remembering what the 
 Lord has taught us, saying,* « Judge not, and ye shall not be judged ; 
 
 ' Firm root remains im you. ' Acts ii. 24. '' 1 Pet i. 8. 
 'Eph. ii. 8. /IPet. i. 13. «Psal. ii. 11. »lPet. i. 31. < Phil. ii. 10. 
 * Breath. 'JSm. '"In. "Injustice. "Eph. iv. 19. Coloss. iii. 5. 1 Pet. 
 iii, 9. f Said to m teaching. 
 78 
 
TO THE PHILIPPIANS. 79 
 
 forgive, and ye shall be for^ven." Be ye merciful, and ye shall obtain 
 mercy: "for with the same measure that ye mete withal, it shall be 
 measured to you again." ' And again, « Blessed are the poor, and 
 they that are persecuted for righteousness' sake ; for theirs is the king- 
 dom of God." ' 
 
 III. These things, my brethren, I took not the liberty of myself to 
 write unto you concerning righteousness, but you yourselves before 
 encouraged me to it ; for neither can I, nor any other such as I am, 
 come up to the wisdom of the blessed and renowned Paul, who, being 
 himself in person with those who then lived, did with all exactness 
 and soundness teach the word of truth," and, being gone from you, 
 wrote an epistle " to you ; into which if you look, you will be able to 
 edify yourselves in the faith that has been delivered unto you, which is 
 the mother of us all ; being followed with hope, and led on by a 
 general love, both towards God, and towards Christ, and towards our 
 neighbour. For, if any man has " these things, he has fulfilled the 
 law of righteousness ; for he that has charity is far from all sin. 
 
 IV. But « the love of money is the root of all evil." ^ Knowing 
 therefore that, as « we brought nothing into this world, so neither may 
 we carry any thing out ;"*' let us arm ourselves" with the armour of 
 righteousness, and teach ourselves first to walk according to the com- 
 mandments of the Lord, and then our wives to walk likewise accord- 
 ing to* the faith that is given to them in charity* and in purity, loving 
 their own husbands with all sincerity,' and all others alike with all tem- 
 perance; and to bring up their children in the instruction and" fear 
 of the Lord. The widows likewise teach that they be sober as to what 
 concerns the faith of the Lord, praying always for all men ; being far 
 from all detraction, evil-speaking, false witness, from covetousness, and 
 from all evil; knowing that they are the altars of God, who" sees all 
 blemishes, and from whom nothing is hid ; who searches out the very 
 reasonings, and thoughts, and secrets of our hearts. 
 
 V. Knowing therefore that God is not mocked, we ought to walk 
 worthy both of his command and of his glory. Also the deacons 
 must be blameless before him," as the ministers of God in Christ, and 
 not of men ; not false accusers, nor double-tongued ; not lovers of 
 money, but moderate' in all things; 'compassionate, careful; walking 
 according to the truth of the Lord, who was the servant of all ; whom 
 if we please in this present world, we shall also be made partakers of 
 that which is to come, according as he has promised to us that he will 
 raise us up from the dead, and that, if we shall walk worthy of him. 
 
 • Matt. vn. 1. Luke Ti. 37, 38. » Matt. v. 3, 10. Luke vi. 20. ' mpi Safisim, 
 concerning truth. i* J^pwrtes. Vid. Annot. Coteler. in loc. 'Be within. f Begin- 
 ning of all troubles or difficaUies, ■x/ih^&v. e 1 Tim. vi. 7. * Be armed. ' In. 
 ''Love. 'TVtUh. "'Of the. " And that he. ' His righteousness. P Continent. 
 
80 THE EPISTLE OF ST. POLYCARP 
 
 we shall also reign together with him, if we believe. In like manner 
 the younger men must be unblamable in all things ; above all taking 
 care of their purity, and to restrain themselves from all evil. For it is 
 good to be cut off from the lusts that are in the world ; because every 
 such " lust warreth against the spirit," • and " neither fornicators, nor 
 effeminate, nor abusers of themselves with mankind, shall inherit the 
 kingdom of God," ' nor they who do such things as are foolish and 
 unreasonable. Wherefore ye must needs abstain from all these things, 
 being subject to the priests" and deacons, as unto God and Christ. 
 The virgins admonish to walk in a spotless and pure conscience. 
 
 VI. And let the elders * be compassionate and merciful towards all ; 
 turning ' them from their errors ; seeking out those that are weak ; not 
 forgetting the widows, the fatherless, and the poor; but always "pro- 
 viding what is good both in the sight of God and man ;"^ abstaining 
 from all wrath, respect of persons, and unrighteous judgment; and 
 especially being free from all covetousness : not easy to believes any 
 thing against any ; not, severe in judgment, knowing that we are all 
 debtors in point of sin. If therefore we pray to the Lord that he would 
 forgive us, we ought also to forgive others, for we are all in the sight 
 of our Lord and God, and « must all stand before the judgment seat 
 of Christ,"" and shall every one give an account of* himself. Let us 
 therefore serve him in fear, and with all reverence, as both himself 
 hath commanded, and as the apostles who have preached the gospel 
 unto us, and the prophets who have foretold the coming of our Lord, 
 have taught us ; being zealous of what is good ; abstaining from all 
 offence and from false brethren, and from' those who bear the name of 
 Christ in hypocrisy, who deceive vain men. , 
 
 VII. For " whosoever does not confess that Jesus Christ is come in 
 the flesh, he is antichrist ;"* and whoever does not confess his suffering 
 upon the cross' is from the devil ; and whosoever perverts the oracles 
 of the Lord to his own lusts, and says that there shall neither be any 
 resurrection nor judgment, he is the first-born of Satan. Wherefore, 
 leaving the vanity of many, and their false doctrines, let us return to 
 the word that was delivered to us from the beginning ; " watching unto 
 prayer,"" and persevering in fasting; with supplication beseeching 
 the all-seeing God " not to lead us into temptation," " as the Lord hath 
 said, " The spirit truly is willing, but the flesh is weak." ' 
 
 VIII. Let us, therefore, without ceasing, hold stedfastly to him who 
 is our hope, and the earnest of our righteousness, even Jesus Christ, 
 " who his own self bare our sins in his own body on the tree ; who 
 did no sin, neither was guile found in his mouth," ^ but suffered all for 
 
 °lPet. ii. 11. » 1 Cor. vi. 9, 10. 'Elders. 'Presbyters. «Ezek. xxxiv. 
 4. /Rom. xii. 17. e Swiftly%eUemng. *Matt. xii. 36. Rom. iv. 10. 2 Cor. 
 V. 10. ' For. » 1 John iv. 3. ' The martyrdom of the cross. " 1 Pet. iv, 7. 
 " Matt. vi. 13. ° Matt xxp. 41. ^ 1 Pet. ii. 22, 24, 
 
TO THE PHILIPPUNS. 81 
 
 US, that we might live through ' him. Let us, therefore, imitate his 
 patience, and, if we suffer for his name, let us glorify him ; for this 
 example he has given us by himself, and so have we believed. 
 
 IX. Wherefore I exhort all of you that ye obey the word of right- 
 eousness, and exercise all patience, which ye have seen set forth before 
 your eyes, not only in the blessed Ignatius, and Zozimus,. and Rufus, 
 but in others among yourselves, and in Paul himself, and the rest of 
 the apostles. Being confident ' of this, that all these have not run in 
 vain, but in faith and righteousness, and are gone to the place that was 
 due to them from the Lord, vsdth whom also they suflered ; for they 
 loved not this present world, but him who died, and was raised again 
 by God for us. 
 
 X. Stand therefore in these things, and follow the example of the 
 Lord ; being firm and immutable in the faith, lovers of the brotherhood, 
 lovers of one another ; companions together in the truth," being kind 
 and gentle towards each other,* despising none. When it is in your 
 power to do good, defer it not ; for " charity delivereth from death." ' 
 "Be all of you subject one to another, having' your conversation 
 honest^ among the Gentiles ;" that, by your good works, both ye 
 yourselves may receive praise, and the Lord may not " be blasphemed 
 through you." * But wo be to him by whom the name of the Lord is 
 blasphemed. Therefore teach all men sobriety, in which do ye also 
 exercise yourselves. 
 
 XI. I am greatly aifficted for Valens, who was once a presbyter 
 among you, that he should so little understand the place that was given 
 to him in the church. Wherefore I admonish you that ye abstain from 
 covetousness,' and that ye be chaste, and true of speech. « Keep 
 yourselves from all evil." " For he that in these things cannot govern 
 himself, how shall he be able to prescribe them to another .•' If a man 
 does not keep himself from covetousness,' he shall be polluted with 
 idolatry, and be judged as if he were a Gentile. But who of you are 
 ignorant of the judgment of God ? « Do ye not know that the saints 
 shall judge the world,"" as Paul teaches? But I have neither per- 
 ceived nor heard any thing of this kind in you among whom the 
 blessed Paul laboured," and who are named in the be^nning of this 
 epistle : for be glories of you in all the churches, who then only knew 
 God ; for we did not then know him. Wherefore, my brethren, I am 
 exceedingly sorry both for him and for his wife, to whom God grant a 
 true repentance. And be ye also moderate upon this occasion, and 
 look not upon such as enemies ; but call them back as suffering and 
 
 'In. 1 Pet. iii. 14, &c. ''Persuaded. ' Msodated in truth. ^Tieldmgto 
 each other in the mildness of the Lord. ■ Tobit xii 9. fl Pet. u. 12. « Unre- 
 prmable. * Rom. ii. 24. Titus ii. 5. * Concupiscence, or immoderate and filthy lusts. 
 So Dr. Hammond on Rom. i. 29. i. » 1 Thess. v. 22. Bph. t. 5. Coloss. u. 5. ' As- 
 before, Dr. Hammond on 1 Cor. V. 10. L " 1 Cor. i. 2. "Phil. i. 
 11 
 
82 THE EPISTLE OF ST. POLYCARP. 
 
 erring members, that ye may save your whole body ; for by so doing 
 ye shall edify your ownselves. 
 
 XII. For I trust that ye are well exercised in the Holy Scriptures, 
 and that nothing is hid from you : but at present it is not granted unto 
 me to practise that which is written,' " Be angry and sin not ;" and 
 again, " Let not the sun go down upon your wrath." Blessed is he 
 that believeth and remembereth these things, which also I trust you do. 
 Now the God and Father of our Lord Jesus Christ, and he himself, 
 who is our everlasting high priest, the Son of God, even Jesus Christ, 
 build you up in faith and in truth, and in all meekness and lenity, in 
 patience and long-suffering, in forbearance and chastity ; and grant 
 unto you a lot and portion among his saints, and us with you, and to 
 all that are under the heavens who shall believe in our Lord Jesus 
 Christ, and in his Father, who " raised him from the dead." ' Pray 
 for all the saints ; pray also for "kings" and all that are in authority,"* 
 and for those who persecute you and hate you, and for the enemies of 
 the cross, that your fruit may be manifest in all, and that ye may be 
 perfect in Christ.' 
 
 XIII. Ye wrote to me,-'' both ye and also Ignatius, that if any one 
 went from hence into Syria he should bring your letters with him, 
 which also I will take care of as soon, as I shall have a convenient 
 opportunity, either by myself or him whom I shall send upon your 
 account. The epistles of Ignatius, which he wrote unto us,^ together 
 "with what others of his have come to our hands, we have sent to you 
 according to your order, which are subjoined to this epistle, by which 
 ye may be greatly profited ; for they treat of faith and patience, and of 
 all things that pertain to edification in the Lord * Jesus. 
 
 XIV. What you know certainly of Ignatius, and those that are with 
 him, signify unto us. 
 
 These things have I written unto you by Crescens, whom by this 
 present epistle I have recommended to you, and do now again com- 
 mend ; for he has had his conversation without blame among us, and 
 1 suppose also with you. Ye will also have regard unto his sister 
 when she shall come unto you. Be ye safe in the Lord Jesus Christ, 
 and in favour with all yours. Amen.' 
 
 I' Said in these Scriptures. Psal.iv. 5. Eph. iv. 26. 'Gal.i. 1. ' 1 Tim. ii. 1,2. 
 ■* Powers and princes. ' Him. f See Annot. TJsser. in loc. e i. e. to himself and 
 to the church of Smyrna. * Our Lord. ' His grace be vrith you all. Amen. 
 
PRELIMINARY DISCOURSE 
 
 ON THE 
 
 EPISTLES OF ST, IGNATIUS. 
 
 Uf the different editions of St. Ignatms's Epistles, vrhich are here translated from that 
 of Isaac Vossius, and according to the enumeration made by Eusebius of them — ^The 
 authority of these Epistles vindicated against the objectidns raised of late against them 
 — ^The Epistle to St. Polycarp, one of those mentioned by Eusebius — The exception 
 against it taken from the substance of the Epistle itself answered — A short account 
 of the following translation of all of them. 
 
 1. Before I enter upon that account which I am to give of the 
 epistles of St. Ignatius, (the next that follow in the present collection,) 
 it will be necessary for me to observe that there have been considerable 
 differences in the editions of the epistles of this holy man, no less than 
 in the judgment of our latter critics concerning them. To pass by the 
 first and most imperfect of them, the best that for a long time was 
 extant contained not only a great number of epistles falsely ascribed to 
 this author, but even those that were genuine so altered and corrupted 
 that it was hard to find out the true Ignatius in them. 
 
 2. The first that began to remedy this confiision, and to restore this 
 great writer to his primitive simplicity, was our most reverend and 
 learned Archbishop Usher, in his edition of them at Oxford, anno 
 1644. But still he wanted a correct copy of the original Greek ; the 
 epistles set out by him, though exceedingly more sincere than any we 
 had seen before, yet consisting only of the old Latin translations of 
 them. Now this was in great measure performed by the learned Isaac 
 Vossius in the edition printed by him at Amsterdam, anno 1646 : in 
 which, from the Florentine manuscript, he published six of the epistles 
 of this holy martyr mentioned by Eusebius in their ancient and pure 
 Greek, and the seventh so happily amended from the ancient Latin 
 T^ersion that there was but little doubt to be made of the integrity of 
 that too. But to remove all scruple concerning this one epistle, Mr. 
 Ruinart has also published that from a Greek uninterpolated copy in 
 the Acts of the Martyrdom of this holy man set forth by him at Paris, 
 anno 1689.° And concerning these epistles of St. Ignatius enumerated 
 by Eusebius, and set out according to their primitive purity by those 
 learned men whom I have before mentioned and from them translated 
 into the following collection, there are two things to be considered and 
 proved by me in this place : first, that St. Ignatius did write such 
 
 "Acta Martyr. Sincera et Select. Paris, 1689, 
 
 83 
 
84 PRELIMINARY DISCOURSE 
 
 epistles as those I have here translated ; " and, secondly, that those 
 epistles we here have are the very epistles which he wrote. 
 
 3. That Ignatius did in general write such epistles to the churches 
 about him, however it has been denied by some,~ is yet I think now 
 universally allowed, even by those who are the greatest opposers of 
 these epistles which we'affirm to be his.' That he wrote to those par- 
 ticular churches to which the epistles here subjoined are addressed, we 
 have both St. Polycarp and Eusebius to assure us. For, first, St. 
 Polycarp," in the close of his epistle (which I am now to look upon 
 as sufficiently proved to be his,) speaking to the Philippians of this 
 holy man, tells them that he had sent them all such epistles of his as 
 Ignatius had either written to himself or to his church at Smyrna, or 
 as had hitherto come to his hands. So that here then we have a plain 
 account of two of those epistles which we affirm Ignatius to have writ- 
 ten: one to St. Polycarp himself, another to the church. of Smyrna, of 
 which he was bishop. 
 
 4. But Eusebius will enable us to carry this testimony yet farther. 
 Whilst assuring us that he wrote four epistles from Smyrna, namely, to 
 the churches of Ephesus, Magnesia, Tralles, and Rome, he gives us 
 just grounds to conclude that these also must have been part of St. 
 Polycarp's collection ; and have been some of those others, besides 
 the two before mentioned, which he tells us he sent to the Philippiems, 
 unless we should suppose that either he knew not of Ignatius's writ- 
 ing, (though every day, almost every hour, with him at the time he 
 wrote them,) or else that, knowipg of it, he took no care to preserve 
 the copies of his epistles, which yet we see he put the highest value 
 that can well be imagined upon. Seeing, therefore, we cannot wifli 
 any reason suppose either that St. Polycarp did not know of Ignatius's 
 writing to these churches, nor is it probable that, being present with 
 him at the writing of them, and acquainted with it,;he should not have 
 kept any copies of his letters to them, — seeing, lastly, he himself tells 
 that he had copies of more of. the epistles of this great, saint, besides 
 those that were sent to Smyrna,, and that what he had he sent to the 
 Philippians, — neither can we reasonably doubt but that these also were 
 in his hands, and sent by him to the church at Philippi. 
 
 5. And thus have we, I think, upon very good grounds, concluded 
 that six of the seven epistles which we affirm to have been written by 
 St. Ignatius were collected by St. Polycarp, and sent together with his 
 own epistle to the Philippians. Let me add yet farther that neither 
 can we reasonably question but that the seventh too was at that time 
 in the hands of St. Polycarp ; and by consequence that what we now 
 have is no other collection than what he made, and by that means 
 
 " Vid. Vossii Prtefat. in Ignat. ad Lectorem. ' Vid. Vindic. Pearson, in Prooem. 
 p. 20. ' Polycarp's Epist. num. ziii. Annot. Cotel, in loc. Polycarp, p. 486, B. 
 
ON THE EPISTLES OF ST. IGNATIUS. 85 
 
 helped to preserve to after ages, of the epistles of this holy martyr. 
 Now this I conclude not only from the nearness of the church of 
 Philadelphia, to which it was written, to that of Smyrna, in which 
 St. Polycarp presided, and from the great respectwhich all the neigh- 
 bouring churches paid to him, as a kind of universal bishop of the 
 whole lesser Asia, but from the conclusion of the epistle itself, which 
 tells us that it was sent by Ignatius to the Philadelphians, not only from 
 the same place and at the same time that he wrote to St. Polycarp 
 himself and to his church of Smyrna, but also by the same person 
 that carried the other two, and that person St. Polycarp's own deacon, 
 whom he had sent with Ignatius to Troas, and by whom Ignatius wrote 
 back that epistle. 
 
 6. St. Polycarp therefore certainly knew of Ignatius's writing to the 
 Philadelphians, and very probably sent on Burrhus, his deacon, from 
 Smyrna to Philadelphia with his letter. And then, I think, we may 
 very reasonably conclude that he brought back with him the copy of 
 it, and that St. Polycarp had that epistle too in his hands when he 
 wrote to the Philippians. 
 
 7. Such good grounds are there to believe that the collection we 
 now have of St. Ignatius's epistles was no other than what St. Poly- 
 carp himself made, and referred to in that passage of his own epistle 
 to the Philippians which I have before shown to be truly his, and not 
 the addition of any later hand. And the same is the account which 
 Eusebius " himself has given us of this matter. He tells us that, as 
 Ignatius was on his way to Rome, where he was to be cast to the wild, 
 beasts, he not only confirmed the churches that were in the places 
 through which he passed, by his exhortations, but wrote to the chiefest 
 of those others that were near such epistles as these of which we are 
 now speaking ; and that, as he goes on, in this following order : — 
 First, from Smyrna," where he tarried some time with his old acquaint- 
 ance and fellow-disciple, St. Polycarp, he wrote to the Ephesians, 
 Magnesians, Trallians, and Romans ; and, being gone farther on his 
 way to Troas, he from thence wrote to the Philadelphians and Smyr- 
 naeans ; iSuo; tt iu ■taiiitii 'ftpotiyovfUv^ notvKOfTt^, and a particular letter to 
 Polycarp, the bishop of Smyrna. 
 
 8. I say nothing to the testimony of St. Ifierome ' as to this matter, 
 who, as he exactly agrees with Eusebius in all this, so I make no 
 question but that he transcribed this account out of him. It is suf- 
 ficiently evident, from what has been already observed, not only that 
 St. Ignatius did in general write some epistles, (which even Mons. 
 Daille" himself thinks ought not to be any question,) but that he wrote 
 to those particular churches to which the epistles we now have are 
 
 • Hist Eccles. Ub. iii. cap. 36. 'Vid. Chrys. Orat ad Antiochen. 'Libr.de 
 Script. lUustr. cap. xvi. i* Apud Pearson. Vindic. Ignat Prolegom. 
 
 H 
 
86 PRELIMINARY DISCOURSE 
 
 directed, and of which I am persuaded there ought to be as little 
 doubt. 
 
 9. As for the other point proposed, and by which the foregoing also 
 will be yet more fully confirmed, namely, that those epistles we now 
 have are the same that Ignatius wrote, two things there are that seem 
 to determine our belief of it : first, that there is nothing in these epistles, 
 as we now have them, either unworthy of the spirit of Ignatius or the 
 character that antiquity has given us of them — nothing disagreeing to 
 the time in which he wrote, or that should seem to speak them to have 
 been the work of any later author. Now this, as it hardly ever fails 
 to discover such pieces as are falsely imposed upon ancient authors, so 
 there not appearing any thing of this kind in these epistles inclines us 
 the more readily to conclude that they were undoubtedly written by 
 him whose they are said to be. 
 
 10. But this is only a presumptive argument in favour of these 
 epistles, which, though it may serve to dispose us the more readily to 
 receive Jhem as true and genuine, yet is it not alone sufficient to prove 
 them so to be. The other argument I have to ofier is positive and 
 convincing ; namely, that we find these epistles, as they now are, 
 exactiy agreeing both with the descriptions which St. Polycarp" and 
 Eusebius* have left us of those which they took to be the authentic 
 epistles of this holy man, and with the numerous quotations which the 
 ancient fathers" have made out of them, and which all occur in the 
 same words, in our present copies of them, that they are cited in their 
 writings. 
 
 11. This has been so fully shown by our most learned Bishop Pear- 
 son, and indeed was so manifest of itself to any one that had ever 
 made any comparisons of this kind, that Monsieur Daill6 * himself 
 could not deny but that we have the same epistles now that Eusebius, 
 Athanasius, St. Jerome, Theodoret, and Gelasius, had heretofore ; so 
 that the only question then to be considered by us is, whether those 
 epistles which Eusebius, &c., had, were not counterfeit, but the true 
 epistles of this great martyr. 
 
 12. And here, first, it is evident that if those epistles which Euse- 
 bius first, and then the rest of those ancient writers whom I before 
 mentioned, took for the genuine epistles of St. Ignatius, were none of 
 his, the true epistles, which I have just now shown, and which it is 
 confessed were written by him, must before that time have been utterly 
 lost, or otherwise destroyed, out of the world : it being very impro- 
 bable, that had the true epistles been still remaining, neither so inqui- 
 sitive a searcher into antiquity as Eusebius should have heard of them, 
 
 "Pearson. Vind. Ignat. part.!, cap. 3, p. 27. ' Ibid. cap. 2, p. 8. 'Pearson, 
 
 ibid. p. 8, ad 25. Comp. Testim. Coteleriide Ignat. et Usscr. Dissert. Ignat. "lApud 
 Peaison. Vind. Ignat. Prooem. p. 20, et Vind. part. i. p. 8. 
 
ON THE EPISTLES OF ST. IGNATIUS. 87 
 
 nor such great and learned men as those that followed after have had 
 any suspicion of any such deceit. But now, whether this be probable 
 — whether it can be supposed that such epistles as these, directed to 
 so many great and eminent churches, collected by so venerable a man 
 as St. Polycarp, and written by so glorious a martyr as St. Ignatius, 
 should within so little time have been utterly lost out of the church, I 
 shall leave it to any one, who considers how great a reverence the 
 primitive Christians had for every thing that came from the hands of 
 such holy and excellent men and such glorious martyrs of Christ, to 
 determine. 
 
 13. We read in the Acts of the Martyrdom of this blessed saint with 
 what a mighty care those who went with him to Rome, and were the 
 eye-witnesses of his suffermgs, gathered up the few hard bones of his 
 body which the lions had left, and how they brought them back in a 
 kmd of triumph to his church at Antioch." And we are told with 
 what pomp they were many ages after taken up from the place where 
 they were first buried, and carried by the command of the younger 
 Theodosius within the city, insomuch that, as our historians ° observe, 
 there was a festival solemnity established upon that occasion, and an- 
 nually observed to the very time in which they wrote in remembrance 
 of it. But was the church then so careful of a few dead bones of 
 such a saint as this .' and did they esteem them as so great a treasure, 
 and yet had they so little regard to his writings, the last testimonies of 
 his aftection to the churches to which he wrote, as to suffer them, 
 within two hundred years, to be so utterly lost as not to be once known 
 or heard of by the greatest and most curious searchers into antiquity.' 
 This is, I confess, to me so very improbable that I could almost as 
 easily believe the Holy Scriptures themselves to have been upon a 
 sudden changed into some other epistles than what St. Peter or St. 
 Paul wrote, as that such epistles as these could be so totally defaced 
 as some pretend, and new ones set out in the room of them, and yet 
 nobody know any thing of the doing of it. But such impossibilities 
 as these must learned men be content to please themselves and to im- 
 pose upon others withal, who resolve to be wiser than any that went 
 before them, and to be able to know better at fifteen hundred years' 
 distance what Ignatius wrote, than those did who lived within two 
 centuries of him. 
 
 14. For, to press our argument yet more closely, since it is- allowed 
 that Ignatius did write some epistles, and I think sufficiently evident 
 that St. Polycarp did make a collection of them and send them to- 
 gether with his own to the Philippians, I presume it will not be ques- 
 tioned but that he most certainly had the genuine writings of that holy 
 
 "See his Martyrdom, num. xii. *Evagrius, lib. i. cap. 16. Nicephor. lib. xiv. 
 cap. 44. 
 
88 PRELIMINARY DISCOURSE 
 
 martyr, his dear friend and fellow-disciple. Now St. Polycarp suf- 
 fered not, according to the earliest computation of our accurate Bishop 
 Pearson," till the year of our Saviour 147, and others suppose it to 
 have been yet later." Hitherto therefore it is certain that the true 
 epistles of Ignatius continued in the church, it being by no means 
 probable that they should have been changed whilst the men lived to 
 whom Ignatius wrote, while PolyCarp was living who collected them 
 together, and whilst those of the church of Philippi remained to whom 
 he sent them. 
 
 15. To St. Polycarp let us add his scholar and admirer Irenaeus, 
 and, as himself professes, a most diligent collector of whatever fell 
 from that holy man. That he had the epistles of St. Ignatius, Euse- 
 bius " assures us, who particularly takes notice of his quoting several 
 passages out of them, and mentions one of his quotations out of the 
 epistle to the Romans " which is still extant in the works of Irenaeus,' 
 and agrees with the copy published by Monsieur Ruinart ; only that 
 this hath op^oj Xpumav, whereas it ought to be read Spto; ©toS, as appears 
 from the old interpretation both of Irenaeus and of Ignatius's epistles ; 
 which, however, is no greater a difference than that of Acts xx, 28, 
 where some copies have 'Exx^da/v ®cov, others Kvpiov, others Xpistov ; not 
 to mention any other places of the New Testament. And it must be 
 allowed that the other passages of which Eusebius'speaks were also 
 to have been found in the epistles as he had them ; because, other- 
 wise, the difference between what the one quoted and the other read 
 in his copy of those epistles would presently have discovered the fraud, 
 and shown that his epistles were not the same with those which Ire- 
 naeus mentioned. 
 
 16. And this puts the matter yet more out of doubt ; for, if Euse- 
 bius had the same epistles that Irenaeus had, we must allow one of 
 these two things : either that he had a genuine copy of them, as we 
 affirm, or that Irenaeus, the disciple and contemporary of St. Polycarp, 
 had not, which would be very unreasonable to suppose. 
 
 17. For, (not to say any thing as to this matter, that Irenaeus lived 
 too near the time both in which Ignatius wrote and St. Polycarp col- 
 lected his epistles to have been imposed upon in this particular,) seeing 
 he himself tells us how careful he was to gather up whatever came 
 from the hand of that holy man, and that he not only had the epistles 
 of Ignatius, as appears by his citing of them, but as himself declares « 
 had also the epistle of Polycarp to the Philippians, at the end of which 
 
 "Pearson. Dissert. Chron. iii cap. 14, ad 20. 'Usher, anno 169. Euseb. et in 
 
 euin Vales. 167. Petitus, 175, &c. See below. "Euseb. Hist. Eccles. lib. v. cap. 8. 
 "i Euseb. Hist. Eccles. lib. iii. cap. 36. ' IrenBeus, lib. v. cap. 28. /Comp. Euseb. 
 loc. cit. with the Epistle to the Romans and other episties here translated. e Apud 
 Euseb. ad Florin. Hist. Eccles. lib. v. cap. 20. 
 
ON THE EPISTLES OF ST. IGNATIUS. 89 
 
 the epistles of Ignatius were subjoined, what can we conclude but that 
 the copy he had of both was taken from that of his master Polycarp, 
 which being to be sure authentic, it must remain that Irenaeus's was 
 so too } 
 
 18. Were it needful to add any thing yet farther, to show that Euse- 
 bins, who is confessed to have had the same copy of St. Ignatius that 
 we have now, had no other than that of St. Polycarp so often men- 
 tioned, I might to the testimony of Irenaeus, before alleged, add that 
 of Origen,' who began to live some time before the other died; for 
 this father has not only spoken of these epistles, but has left us two 
 quotations out of them ; and both to be found in our copies, which we 
 affirm to be true and authentic. Now from him to Eusebius was not 
 above half a century, — too little a while for so great an alteration to 
 have been made in writings spread up and down into so many hands, 
 read by all the learned and pious men of those days, and upon all 
 these accounts utterly incapable of such a change as is, without the 
 authority of one single writer, only upon I know not what conjectures, 
 supposed to have been made in them. 
 
 19. But I enlarge myself too much in so plain a manner, and which 
 I should hardly have thought worth the examining thus distinctly, had 
 it not engaged the pens of so many learned men of the reformed reli- 
 gion that it might have seemed too great an omission in such a dis- 
 course as this not to have given some account of it. As for what we 
 find a late learned writer' advancing in opposition to the authority of 
 these epistles, that our copies, though exceedingly more perfect than 
 any that were ever extant before those great men Bishop Usher and 
 Isaac Vossius set out,: — the one the old Latin versions, the other the 
 original Greek, from the manuscript which he found of it in the Flo- 
 rentine library, — yet there may be reason still to suspect that they are 
 not so free from all corruptions as were to be wished : I reply that, if 
 he means that the same has happened to these epistles as has done to 
 all other ancient writings, that letters or words have been mistaken, 
 and perhaps even the pieces of some sentences corrupted, either by 
 the carelessness or ignorance of the transcribers,— I see no reason why 
 we should deny that to have befallen these epistles which has been the 
 misfortune of all other pieces of the like antiquity. It has been often 
 declared," therefore, that neither do we contend about this, nor can any 
 one who reads the best copies we have of them, with any care or judg- 
 ment, make any doubt of it. But as for any larger interpolations, 
 such as were those of the copies before extant, for any changes or 
 mistakes that may call in question either the credit or authority of these 
 epistles as we now have them, we utterly deny that there are any such 
 
 " Grig. Homil. vi. in Luc. et in Cantic. Proleg. ' Emst. Tentzel. Exercit. select, iii. 
 num. ix. xii. p. 67. ' Vossii Annot. passim. Pearson. Vind. Ignat. Proleg. p. 20. 
 12 h2 
 
90 PRELIMINARY DISCOURSE 
 
 in these last editions of them ; ° nor has that learned man offered any 
 thing to induce us to believe that there are. 
 
 20. And here I should have concluded these reflections, but that 
 there is yet one thing more to be taken notjce of which must by no 
 means be passed by ; namely, that our most learned Archbishop Usher '' 
 himself, though he agrees with us as to the authority of the other six 
 epistles here translated, yet doubts whether the seventh, written to St. 
 Polycarp, be genuine or no. Nor does Isaac Vossius" himself deny 
 but that there are some things in it that may seem to render it suspi- 
 cious ; though more to prove it to be authentic. For first, St. Poly- 
 carp " expressly assures us that Ignatius had written to him ; so both 
 Eusebius" and St. Hierome-'' teach us to understand his expression ; 
 they mention the epistle of St. Polycarp, as distinct from that to the 
 church of Smyrna. And, secondly, the apcient fathers^ quote it as 
 Ignatius's, no less than the rest. From both which it seems to be 
 very plain that this also has the same evidence of being written by 
 Ignatius that any of the rest have ; and, therefore, tihat he who allows 
 it as sufficient for the one ought not to refuse it for the other. 
 
 21. As for that which seems to be the most difficult to account for 
 in it, namely, his writing in the plural number, and giving several in- 
 structions about the behaviour of the common people, particularly 
 that, " to adhere to the bishop," (Chap. V. and VI.,) it is rightly ob- 
 served by Vossius, in his annotations on those chapters, that Ignatius 
 in that place speaks not to St. Polycarp, but, by a usual change of 
 person, intimates what he would have Polycarp say to his church ; and 
 whosoever shall consider in what manner he brings in what he there 
 delivers, " Say to my sisters," &c. — and again, " Exhort my brethren," 
 &c. — will presently see how those instructions are to be understood. 
 
 22. And now it remains only that I give some short account of the 
 following translation of these epistles. The copies from which I did 
 it were those of Isaac Vossius and Bishop Usher, comparing both, as 
 I had occasion, with the late edition of Cotelerius. In the salutation 
 of the epistle to the Romans, I have departed from all of them, and 
 followed the correction of that judicious man whose name I mention 
 in the margin of it. I thought myself the more at liberty to do this, 
 because that this epistle was not found in the Florentine manuscript, 
 but made up, in some measure, from the Latin versions, by the con- 
 jectures of learned men ; and however it has since been published, 
 together with the Acts of the Martyrdom of St. Ignatius, in its original 
 Greek, yet I have rather chosen to note the differences between that 
 
 » See the objections of Tentzeliua fully answered by the learned Dr. Grabe, Spicileg. 
 sec. li. p. 227, &c. ' Dissert de Ignat cap. iii. " Annot. in Ignat. Epist. p. 264, 
 
 265. "f Polycarp Epist. num. xiii. 'Hist. Eccles. lib.iii. c. 36. / Hieronym.de 
 Viris lUustr. in Ignat. sVid. Isaac Voss. Annot. loc. supr, cit. 
 
ON THE EPISTLES OF ST. IG^i 
 
 and the copy I before followed, than to give a preference to either. 
 And the reader will have this advantage by it, that he will here see 
 both ; and may make use of his own judgment, if at any time the 
 copies disagree, to inform him which he thinks to be the most correct. 
 For the rest, I have kept as strictly to the text of Vossius as the sense 
 would permit me to do ; only, where a place was manifestly imperfect, 
 I have sometimes taken the liberty to express my own conjectures, 
 though differing from those of others, with whom, nevertheless, I pre- 
 tend not to compare myself. But then I seldom do this, without taking 
 notice of it, and telling my reader to whom he may recur for somewhat 
 a different opinion. If, after all, there appear some faults in my trans- 
 lation, (though I may modestly say, I have taken what care my little 
 acquaintance with these matters' would enable me to do, to avoid them,) 
 I desire it may be considered that I had a difficult author to deal with ; 
 and I shall be very ready thankfully to amend any tfrror that any more 
 discerning person shall think fit to advertise me of, if ever this collec- 
 tion should be thought worthy to come to another edition. 
 
THE 
 
 EPISTLE OF ST. IGNATIUS 
 
 TO 
 
 THE EPHESIANS. 
 
 Ignatius, who is also called Theophorus, to the churchwhich is atEphesus 
 in Asia, most deservedly happy, being blessed through ' the greatness and 
 fulness of God ' the Father, and predestinated before the world began, 
 that it should be always unto an enduring and unchangeable glory, being 
 uilited and chosen through " his true passion, according to the will of the 
 Father and Jesus Qhrist our God ; all happiness,^ by Jesus Christ, and 
 his undefiled grace. 
 
 I. I HAVE heard of your name, much-beloved in God, which ye 
 have very ^justly attained by a habit « of righteousness, according to 
 the faith and love which is in Jesus Christ our Saviour, how that, 
 being followers " of God, and stirring up yourselves by the blood of 
 Christ, ye have perfectly accomplished the work that was connatural 
 unto you. For, hearing that I came bound from Syria, for the common 
 name and hope,* trusting through your prayers to fight with beasts at 
 Rome, that so, by suffering,' I may become indeed the disciple of him 
 "who gave himself to God an offering and sacrifice for us"' [ye 
 hastened to see me""] ; I received, therefore, in the name of God your 
 whole multitude in Onesimus, who by inexpressible love is ours, but 
 according to the flesh is your bishop ; whom I beseech you, by Jesus 
 Christ, to love, and that you would all strive to be like unto him. 
 And blessed be God who has granted unto you, who are so worthy of 
 him, to enjoy " such an excellent bishop. 
 
 II. For what concerns my fellow-servant Burrhus, and your most 
 blessed deacon in things ° pertaining to God, I entreat you that he may 
 tarry longer both for yours and your bishop's honour. And Crocus 
 also, worthy both our God and you, whom • I have received as the 
 pattern of your love, has in all things refreshed me, as the Father of 
 our Lord Jesus Christ shall also refresh him ; together with Onesimus, 
 and Burrhus, and Euplus, and Fronto, in' whom I have, as to your 
 charity, seen all of you. And may I always have joy ' of you, if I 
 
 «/«. ' See Eph. iii. 19. 'In. '' Health, Joy. 'Received. — Vid. Epist. 
 
 Interpol. / Vid. Coteler. in loc. Comp. Gal. iv. 8. s Pearson. Vind. Ignat. par. 2. 
 cap. 14. ' Imitators. ' Viz. of Christ. ' Martyrdom. ' Eph. v. 2. "> See 
 the old Lat. ed. of Bishop Usher. » Possess. <• Blessed m all things. r By. 
 « See Philem. 20. Wisdom xxx. 2. 
 92 
 
TO THE EPHESIANS. 93 
 
 shall be worthy of it. It is, therefore, fitting that you should by all 
 means" glorify Jesus Christ, who hath glorified you — that by a uniform 
 obedience '" ye. may be perfectly joined together in the same mind, 
 and in the same judgment, and may all speak the same things con- 
 cerning every thing ;" ' and that, being subject to your ' bishop and 
 the presbytery, ye may be wholly and thoroughly sanctified. 
 
 III. These things I prescribe to you,' not as if I were somebody 
 extraordinary, (for though I am bound for''' his name, I am not yet 
 perfect in Christ Jesus,) but* now I begin to learn, and I speak to you 
 as feUoW-disciples together with me. For I ought to have been stirred 
 up by you, in faith, in admonition, in patience, in long-suffering. But, 
 forasmuch as charity sufTei-s me not to be silent towards" you, I have 
 first taken upon me to exhort you that ye would all run together, ac- 
 cording to the will of God. For even Jesus Christ, our inseparable 
 life, is sent by the will' of the Father; as the bishops, appointed unto 
 the utmost bounds of the earth, are by the will of Jesus Christ. 
 
 IV. Wherefore " it will become you to run together according to the 
 will of your bishop, as also ye do. For your famous' presbytery 
 (worthy of God) is fitted as exactly to the bishop as the strings are to 
 the harp. Therefore, in your concord and agreeing charity, Jesus 
 Christ is sung, and every single person among you makes up the 
 chorus ; that so, being all consonant in love,"" and taking up the song 
 of God, ye may in a perfect unity, with one voice, sing to the Father 
 by Jesus Christ, to the end that he may both hear you, and perceive 
 by your works that ye,ar6 indeed the members of his Son : wherefore 
 it is profitable for you to live in an unblamable unity, that so ye may 
 always have " a fellowship with God. 
 
 V. For if I in this little time have had such a familiarity with your 
 bishop, (I mean not a carnal, but spiritual acquaintance with him,) 
 how much more must I think you happy, who are so joined to him as 
 the church is to Jesus Christ, and Jesus Christ to the Father, that so 
 all things may agree in the same unity! Let no man deceive himself; 
 if a man be not within the altar, he is deprived of the bread of God. 
 For, if the prayer of one or two ° be of such force as we are told, how 
 much more powerful shall that of the bishop and the whole church be! 
 He therefore that does not come together into the same place with it is 
 proud, and has'' already condemned' himself. For it. is written, 
 " God resisteth the proud." *" Let us take heed, therefore, that we do 
 not set ourselves against the bishop, that we may be subject to God. 
 
 VI. The " more any one sees his bishop silent the more let him 
 
 " In aM manner of ways. ^ In one. =lCor. i. 10. "TAc. ' Command you. 
 fin, f For. * CotKerning. ' Mind, cotmtel, opimion, &c. * Whence. 
 
 ' Worthy to be named. '^Concord. "Partake of. "Matt, xviii. 19. !> Is al- 
 ready proud and has, &c. ' Judged or separated. ' James iv. 6. - .3nd the. 
 
94 ST. IGNATIUS'S EPISTLE 
 
 revere him. For whomsoever the master of the house sends to be 
 over his own household, we ought in like manner to receive him as 
 we would do him that sent him. It is, therefore, evident that we 
 ought to look upon the bishop even as we would do upon the Lord 
 himself. And indeed Onesimus himself does greatly commend your 
 good order in God — that you all live according to the truth, and that 
 no heresy dwells among you. For neither do ye hearken to any one 
 more than to Jesus Christ, speaking to you in truth. 
 
 Vn. For some there are who carry" about the name of Christ in 
 deceitfulness,* but do thii^s unworthy of God ; whom ye must flee," 
 as ye would do so many wild beasts ; for they are ravening dogs, who 
 bite secretly — against whom ye must guard yourselves, as men hardly 
 to be cured. There is one physician, both fleshly and spiritual, made 
 and not made ; God incarnate ; true life in death ; both of Mary and 
 of God ; first passible, then impassible; even Jesus Christ our Lord. 
 
 VIIL Wherefore let no man deceive you ; as indeed neither are ye 
 deceived, being wholly the servants of God. For inasmuch as there 
 is no contention nor strife among you, to * trouble you, ye must needs 
 live" according to God's will. My soul be for yours ;■'' and I myself 
 the expiatory offering for your church of Ephesus, so famous through- 
 out the world.® They that are of the flesh cannot do the works of the 
 Spirit ; neither they that are of the Spirit, the works of the flesh. As 
 he that has faith cannot be an infidel ; nor he that is an infidel, have 
 faith." But even those things which ye do according to the flesh are 
 spiritual ; forasmuch as ye do all things in Jesu^ Christ. 
 
 IX. Nevertheless I have heard* of some who have passed by you' 
 having perverse doctrine ; whom ye did not suffer to sow among' you, 
 but stopped your ears, that ye might not receive those things that were 
 sown by them ; as being the stones of the temple of the Father, pre- 
 pared for his "• building," and drawn up on high by the cross of Christ 
 as by an engine," using the Holy Ghost as the rope : your faith being 
 your support, and your charity the way that leads unto God. Ye are, 
 therefore, with all your companions in the same journey, full of God : 
 his spiritual temples,'' full of Christ, full of holiness ; adorned in all 
 things with the commands of Christ, in whom also I rejoice that I have 
 been thought worthy by this present epistle to converse,' and joy to- 
 gether with you, that with respect to the other life, ye love nothing but 
 God only. 
 
 X. Pray also without ceasing for other men ; for there is hope of 
 
 « Accustom themselves to carry. ' In wicked deceit. ' Avoid. * Which eon, 
 
 ' Without doubt ye live. f Vid. Voss. Annot. in loc. Pearson. Vind. Ignat. par. ii. p. 
 207, 208. f To ages. ''As neither is faith the things of infidelity, nor infidelity^ 
 
 the things of faith. ' Known, * Passed thither. ' Upon. • •" Comp. Eph. ii. 
 
 20,21, 22. 1 Pet. ii. 5. "The building of God the Father. 'By the engine of 
 
 the cross, &c Pearson, ib. part. ii. cap. 12. P Carriers. « These things I write. 
 
TO THE EPHESUNS. 95 
 
 repentance in them, that they may attain unto God. Let them, there- 
 fore, at least be instructed by your works, if they will be no other 
 way. Be ye mild at their anger, humble at their boasting ; to their, 
 blasphemies, return your prayers ; to their error, your firmness " in the 
 faith : when they are cruel, be ye gentle ; not endeavouring to imitate 
 their ways : (let us be their brethren in all kindness and moderation, 
 but let us be followers of the Lord : for who was ever more" unjustly 
 used ? more destitute ? more despised ?) that so no herb of the devil 
 may be found in you : but ye may remain in all holiness and sobriety 
 both of body and spirit, in Christ Jesus." 
 
 XI. The last times are come " upon us ; let us, therefore, be very 
 reverent, and fear the long-suffering of God, that it be not to us unto 
 condemnation. For let us either fear the wrath that is to come, or let 
 us love the grace that we at present enjoy ; " that by the one or the 
 other of these we may be found ^ in Christ Jesus, unto true life. Be- 
 sides him,*' let nothing be worthy of you ; * for * whom also I bear about 
 these bonds, those spiritual jewels, in which I would to God that I 
 might arise through your prayers : of which I entreat you to make me 
 always partaker, that I may be found in the lot of the Christians of 
 Ephesus, who have always agreed with" the apostles, through' the 
 power of Jesus Christ. 
 
 XII. I know both who I am, and to whom I write : I, a person 
 condemned ; ye, such as have obtained mercy ; I, exposed to danger ; 
 ye, confirmed against danger. Ye are the passage of those that are 
 killed for God : the companions of Paul in the mysteries of the gospel 
 — the holy, the martyr," the deservedly most happy Paul ; at whose 
 feet may I be found, when I shall have attained unto God ; who " 
 throughout all his epistle makes mention of you in Christ Jesus. 
 
 XIII. Let it be your care, therefore, to come more fully together, to 
 the praise and glory of God. For when ye meet fully together in the 
 same place, the powers of the devil are destroyed, and his mischief" is 
 dissolved by the unity' of your faith. And indeed nothing is better 
 than peace ; by which all war, both spiritual and earthly,' is abolished. 
 
 XTV. Of all which nothing is hid from you, if ye have perfect faith 
 and charity in Christ Jesus, which are the beginning and end of life ; 
 for the beginning is faith, the end charity. And these two, joined *" to- 
 gether, are of God ; but all other things which concern a holy life are 
 the consequences of these. No man professing a true faith sinneth ; 
 neither does he who has charity hate any. The tree is made manifest 
 
 • Be ye firm. ' Who has been more, &c. ' In Jesu» Christ, both bodily and spi- 
 
 ritually. iCor. vji. 34. ' Remain, oi, For it remains. 'Is present. f One of 
 
 the two, only that we may be fouml, Sec. ' Wittixmt him. * Become you. ' In. 
 " Assented to. 'In. '" Witnessed of. n Vid. Cotelei. in loc. Pears. Vind. Ign. 
 par. 3, cap. 10. 'Destmaim. p Concord. t Of things in heaven, and of things 
 on earth. ' Being in imily. 
 
■ 96 ST. IGNATIUS'S EPISTLE 
 
 by its fruit ; " so they who profess themselves to be Christians are 
 known ' by what they do ; for Christianity is not the work of an out- 
 ward profession; but shows itself in the power of faith, if a man be. 
 found faithful unto the end. 
 
 XV. It is better for a man to hold his peace, and be — than to say 
 he is a Christian, and not to be.° It is good to teach, if what he says 
 he does ■■ likewise. There is, therefore, one Master, who spake, and 
 it was done ; and even those things which he did without speaking are 
 worthy of the Father. He that possesses the word of Jesus is truly 
 able to hear his very silence, that he may be perfect ; and ' both do 
 according to what he speaks, and be known by those things of which 
 he is silent. There is nothing hid from God, but even our secrets are 
 nigh unto him. Let us, therefore, do all things as becomes those who 
 have God' dwelling in them, that we maybe His temples, and He 
 may be our God : as also He is ; and will manifest himself before our 
 faces, by those things for^ which we justly love him. 
 
 XVI. Be not deceived, my brethren ; those that corrupt families" by 
 adultery shall not inherit the kingdom of God. If therefore they who 
 do this according to the flesh have suffered death,' how much more 
 shall he die, who by his wicked doctrine corrupts the faith of God, for 
 which Christ was crucified ? He that is thus defiled * shall depart into 
 unquenchable fire, and so shall he that hearkens to him.' 
 
 XVII. For this cause did the Lord suffer the ointment to be poured 
 on his head," that he might breathe the breath of immortality into his 
 church. Be not ye, therefore, anointed with the evil savour of the 
 doctrine of the prince of this world ; let him not take you captive from 
 the life that is set before you. Arid why are not we all wise ; seeing 
 we have received the knowledge of God^ which is Jesus Christ ? 
 Why do we suffer ourselves foolishly to perish," not considering ° the 
 gift which the Lord has tnily sent to us ? 
 
 XVIII. Let my life be sacrificed'' for the doctrine of the cross, 
 which is indeed a scandal to the unbelievers^ but to us is salvation and 
 life eternal. «' Where is the wise man? Where is the disputer ?" ' 
 Where is the boasting of them that are called wise ? For our God 
 Jesus Christ was, according to the dispensation of God, conceived *" in 
 the womb of Mary, of the seed of David, by ' the Holy Ghost ; he 
 was* born and baptized, that through his passion, he might purify 
 water, " to the washing away of sin." 
 
 XIX. Now the virginity of Mary, and he who was born of her, 
 
 "Matt. xii. 33. ''Shall be seen, or made manifest. 'Speaking, not to be. *If 
 he who says, does. ' That he may. f Him, e Out of. " The corrupters of 
 
 houses. 1 Cor. vi. 9, 10. ■ 1 Cor. x. 8. * Such a one becoming defiled. ' Hears 
 
 him. '" Receive ointment. Psal. xliv. 8. cxxxii. 2. " Are we foolishly destroyed, 
 
 " Not knowing. r See Dr. Smith's note in loe. 1 Cor. i. 18, 23, 24. ' 1 Cor. i. 20. 
 "■ Carried. ' But by. ' Who was. 
 
TO THE EPHESIANS. 97 
 
 were kept in secret from the prince of this world ; as was also the 
 death of our Lord : three of the mysteries the most spoken of ° through- 
 out the world, yet done in secret' by God. How then was our Saviour 
 manifested to the world ? A star shone in heaven beyond all the other 
 stars, and its light was inexpressible, and its novelty struck terror into 
 men's minds. All the rest of the stars, together with the sun and 
 moon, were the chorus to this star ; but that sent out its light exceed- 
 ingly above them all. And men began to be troubled " to think whence 
 this new star * came, so unlike to all the others.' Hence all the power 
 of magic became dissolved, and every bond of wickedness was de- 
 stroyed •/ men's ignorance was taken away, and the old kingdom 
 abolished ; God himself appearing* in the form of a man, for the re- 
 newal of eternal life. From thence began what God had prepared ; 
 from thenceforth things were disturbed ; forasmuch as he designed to 
 abolish death. 
 
 XX. But if Jesus Christ shall give me grace through your prayers, 
 and it be his will, I purpose, in a second epistle, which I will suddenly 
 write unto you, to manifest to you more fully the dispensation, of which 
 I have now begun to speak, unto the new man, which is Jesus Christ ; 
 both in his faith and charity, in his suffering and in his resurrection ; 
 especially if the Lord shall make known* unto me, that ye all byname 
 come together in common in one faith, and in one Jesus Christ (who 
 was of the race of David according to the flesh) the Son of man, and 
 Son of God ; obeying' your bishop and the presbytery with an entire 
 affection ; * brealdng one and the same bread, which is the medicine 
 of immortality, our antidote that we should not die, but live for ever 
 in Christ Jesus. 
 
 XXI. My soul be for yours, and theirs whom ye have sent, to the 
 glory of Grod, even unto Smyrna, from whence also I Write to you ;. 
 giving thanks unto the Lord, and loving Polycarp even as I do you.^ 
 Remember me, as Jesus Christ does remember you. Pray for the 
 church which is in Syria, from whence I am carried bound to Rome ; 
 being the least of all t^e faithful which are there, as I have been 
 thought worthy to be found to the glory of God. Fare ye well in God 
 the Father, and in Jesus Christ our common hope. Amen. 
 
 To the Ephesians. 
 
 " Mysteries of noise. » SUence or quietness. See Bom. rri. 25. ' There was a 
 disorder. ^Novelty. 'Them. f Disappeared. 'Being made manifesto 
 
 * Reveal. ' TluU they may obey. ''Mind. 
 
 13 
 
THE 
 
 EPISTLE OF ST. IGNATIUS 
 
 TO 
 
 THE MAGNESIANS. 
 
 Ignatius, who is also called Theophorm, to the blessed \chwrch °] 6y ' 
 the grace of God the FatJier in Jesus Christ our Saviour; in whom I 
 salute the church which is at Magnesia, near the Meeander, and wish it 
 all joy, in God the Father, and in Jesus Christ. 
 
 I. When I heard of your well-ordered lore and charity in ■" God, 
 being full of joy, I desired much to speak unto you in the faith of 
 Jesus Christ. For having been thought worthy to obtain a most ex- 
 cellent name,* in the bonds which I carry about," I salute •'' the 
 churches ; wishing in them a union both of the body and spirit of 
 Jesus Christ, our eternal life : as also of faith and charity, to which 
 nothing is preferred ; but especially of Jesils and the Father; in whom, 
 if we undergo^ all the injuries of the prince of this present world and 
 escape, we shall enjoy God. 
 
 II. Seeing then I have been judged worthy to see you by Damas, 
 your most excellent* bishop ; and by your very worthy presbyters 
 Bassus and Apollonius ; and by my fellow-servant Sotio, the deacon, 
 in whom I rejoice,* forasmuch as he is subject unto his bishop as to the 
 grace of God, and to the presbytery as to the law of Jesus Christ ; I 
 determined to write unto you." 
 
 III. Wherefore it will become you also not' to use your bishop too 
 familiarly upon the account of his youth, but to yield all reverence to 
 him according to the power of God the Father — as also I perceive that 
 your holy presbyters do — not considering his age, which indeed to ap- 
 pearance is young," but as becomes those who are prudent in God, 
 submitting to him, or rather not to him, but to the Father of our Lord 
 Jesus Christ, the bishop of us all. It will therefore behove " you, 
 with all sincerity," to obey your bishop in honour of Him whose plea- 
 sure it is ' that ye should do so, because he that'does not do so deceives 
 
 » Vid. Interpr. Lat. Epist Inteipol. ' In. • According to. * Been vouchsafed 
 a name carrying a great deal of dminity in it. ■ See Bishop Pearson. Vind. Ign. par. 
 iL cap. 12, p. 146. f Sing, commend. e Undergoing, escaping. >• Worthy of God. 
 * Whom may I enjoy. » Apud Vet. Lat. Inteipr. Glorificato Beam Patrem D. nostri 
 Jem Christi. ' Vid. Voss. Annot in loc. Pearson Prset ad Vind. Ignat. •" Seem- 
 ing youthful state. " It is becoming. ' Without any hypocri^, f Who wiUeth iu 
 
TO THE MAGNESIANS. 99 
 
 not the bishop whom he sees, but affronts" Him that is invisible: for 
 ■whatsoever of this kind is done," it reflects not upon man," but upon 
 €rod, who knows the secrets of our hearts. 
 
 IV. It is therefore fitting that we should not only be called Chris- 
 tians, but be so. As some call, indeed, their governor bishop ; but 
 yet do all things without him ; but I can never think that such as these 
 have a good conscience, seeing they are not gathered together tho- 
 roughly* according to God's commandment. 
 
 V. Seeing then all things have an end, there are these two indiffer- 
 ently set before us, death and life : and every one shall depart unto 
 his proper place. For there are two sorts of coins, the one of God, 
 the other of the world ; and each of these has its proper inscription 
 engraven ' upon it. So also is it here. The unbelievers are of this 
 world ; but the faithful, through charity, have the character of God the 
 Father by Jesus Christ : by whom if we are not readily disposed to 
 die, after the likeness of his passion, his life is not in us. 
 
 VI. Forasmuch, therefore, as I have in the persons before-mentioned, 
 seen all of you* in faith and charity, I exhort you, that ye study to do 
 all things in a divine concord : * your bishop presiding in the place of 
 God ; your presbyters in the place of the council of the apostles ; and 
 your deacons, most dear' to me, being intrusted with the ministry of 
 Jesus Christ, who was with the Father before all ages, and appeared " 
 in the end to us. Wherefore, taking the same holy course/ see that 
 ye all reverence one another ; and let no one look upon his neighbour 
 after the flesh ; but do you all mutually love each other in Jesus Christ. 
 Let there be nothing that may be able to make a division among you ; 
 but be ye united to your bishop, and those who preside over you, to be 
 your pattern and direction in the way to immortality. 
 
 VII. As therefore the Lord did nothing without the Father being 
 united to him" — neither by himself, nor yet by his apostles — ^so neither 
 do ye any thing without your bishop and presbyters ; neither endea- 
 vour to let any thing appear rational to yourselves apart ; but, being 
 come together into the same place, have one common* prayer, one 
 supplication, one mind, one hope, in charity and in joy undefiled. 
 There is one Lord Jesus Christ, than whom nothing is better. — Where- 
 fore come ° ye all together as unto one temple of God ; as to one altar, 
 as to one Jesus Christ who proceeded from one Father,* and exists in 
 one, and is returned to one. 
 
 VIII. Be not deceived with strange ' doctrines, nor with old fables, 
 which are unprofitable ; for if we still continue to live according to the 
 
 'Deludes. » Vid. Epist Interpr. ad loc. ' Fksh. * Firmly. 'Together, 
 f Character set. t Your whole multitude. ''The concord of God. ^Sieeet. *Wat 
 made manifest. Se'b. ix.ie. 'HaUtifGod. mjohn x.30; juv. 11,12; xvii.81,a2. 
 "Eph.iv.3 — 6. 'Rtm, !> John xvi. 88. t Heterodox, 
 
100 ST. IGNATIUS'S EPISTLE 
 
 Jewish law, we do confess ourselves not to have received grace. For 
 even the most holy ° prophets lived according to Christ Jesus : and for 
 this cause were they persecuted, being inspired by his grace, to con- 
 vince* the unbelievers and disobedient that there is one God who has 
 manifested himself by Jesus Christ his Son ; who is his eternal word," 
 (not coming forth from silence,) who in all things pleased him that sent 
 him. 
 
 IX. Wherefore, if they who were brought up in these ancient laws * 
 came' nevertheless to the newness of hope, no longer observing sab- 
 baths, but keeping " the Lord's day^ — in which also our life is sprung 
 up % him, and through his death, whom' yet some deny ; by which 
 mystery we have been brought" to believe, and therefore wait that we 
 may be found the disciples of Jesus Christ, our only master — how shall 
 we be able to live different from* him, whose disciples the very pro- 
 phets themselves being, did by the Spirit expect him as their master. 
 And therefore, he whom they justly waited for, being come, raised 
 them up from the dead.' 
 
 X. Let us not then be insensible of his goodness ; for should he 
 have dealt with us according to our works," we had not now had a 
 being. Wherefore, being become his disciples, let us learn to live 
 according to the rules of Christianity : for whosoever is called by any 
 other name besides' this, he is not of God. Lay aside, therefore, the 
 old, and sour, and evil leaven ; and be ye changed into the new leaven, 
 which is Jesus Christ. Be ye salted in him, lest any one among you 
 should be corrupted ; for by your Saviour ye shall be judged." It is 
 absurd to name Jesus Christ, and to Judaize. For the Christian reli- 
 gion did not embrace " the Jewish, but the Jewish the Christian ; that 
 so every tongue that believed might be gathered together unto God. 
 
 XI. These things, my beloved, I write unto you, not that I know 
 of any one among you that lie ° under this error ; but, as one of the 
 least among you,'' I am desirous to forewarn you that ye fall not into the 
 snares' of vain doctrine, but that ye be fully instructed in the birth, 
 and suffering, and resurrection of Jesus Christ our hope ; which was 
 fully accomplished in the time of the government of Pontius Pilate, 
 and that most truly and certainly ; "' and from which God forbid that 
 any among you should be turned aside. 
 
 XII. May I, therefore, have joy of you in all things, if I shall be 
 worthy of it. For though I am bound, yet I am not worthy to be 
 compared to one of you that are at liberty. I know that ye are not 
 puffed up ; for ye have Jesus Christ in your hearts." And especially 
 
 <* Most divine. ^ Fully to satisfy. "John L 1. ii Things. 'Or, living 
 
 according to, f Or, whieh. i Received. * VPitkout. • Matt, xxvii. 52. * Vid. 
 Annot. Voss. in loc. Should he have imitated our works. Grr. ' More than. <" Con- 
 victedfOverthroum. "Belieue. ' Haveyourielves so. p lesser than you. i Hooks 
 'Firmly. ' In yourttlvei. 
 
TO THE MAGNESIANS. 101 
 
 ■when I commend you, I know that ye are ashamed ; as it is written, 
 " The just man condemneth himself."" 
 
 XIII. Study therefore to be confirmed in the doctrine of our Lord, 
 and of his apostles, that so, whatsoever ye do, ye may prosper both in 
 body and spirit— in faith and charity— in the Son, and in the Father, 
 and in the Holy Spirit — in the beginning and in the end ; together 
 with your most worthy bishop, and the well- wrought' spiritual crown 
 of your presbytery, and your deacons which are according to God. 
 Be subject to your bishop, and to one another, as Jesus Christ to the 
 Father according to the flesh ; and the apostles both to Christ, and to 
 the Father, and to the Holy Ghost ; that so ye may be united both in 
 body and spirit." 
 
 XIV. Knowing you to be full of God, I have the more briefly ex- 
 horted you. Be mindful of me in your prayers, that I may attain unto * 
 God ; and of the church that is in Syria, from 'which ' I am not worthy 
 to be called ; for I stand in need of your joint prayers in God, and of 
 your charity, that the church which is in iSyria may be thought worthy 
 to be nourished-'' by your church. 
 
 XV. The Ephesians from Smyrna^ salute you, (from which place I 
 write unto you, being present here to the glory of God, in like manner 
 as you are,) who have in all things refreshed me, together with Poly- 
 carp, the bishop of the Smyrneeans. The rest of the churches, in the 
 honour of Jesus Christ, salute you. Farewell," and be ye strengthened 
 in the concord of God, enjoying' his inseparable spirit which is Jesus 
 Christ. 
 
 To the Magnesians. 
 
 " Prov. XMm. 17. Sept ' Worthily complicated. ' There may be a union both 
 
 fleshly and spiritual. Eph. iii. 4. i' Find, enjoy , 'Whence. f Bedewed. Vid. 
 Epist. InterpoL in loc. s Which came to Smyrna on my accownt. * 'E/i^iawSs. • Pes 
 seiiing. 
 
 I 2 
 
THE 
 
 EPISTLE OF ST. IGNATIUS 
 
 TO 
 
 THE TKALLIANS. 
 
 Ignatius, who is also called Tlieophxyrus, to the holy chwch which is 
 at Tralles in Asia, beloved of God the Father of Jesus Christ ; elect, and 
 worthy of God, having peace through ° the flesh, and blood, andpassion 
 of Jesus Christ, our hope in the resurrection which is by " him : which 
 also I salute in its fulness, continuing in the apostolical character; wish- 
 ing all joy and happiness unto it. 
 
 I. I HAVE heard of your blameless and constant disposition " through 
 patience, which not only appears in your outward conrersation, but is 
 naturally rooted and grounded in you ; ' in like manner as Polybius, 
 your bishop, has declared unto me, who came to me to Smyrna, by 
 the will of God and Jesus Christ ; and so rejoiced together with me 
 in my bonds ^ for Jesus Christ, that in effect I saw your whole church* 
 in him. Having therefore received the testimony of your good will " 
 towards me for God's sake,* by him, I seemed to find you," as also I 
 knew that ye were the followers' of God. 
 
 II. For whereas *" ye are subject to your bishop as to Jesus Christ, 
 ye appear to me to live not after the manner of men, but according to 
 Jesus Christ, who died for us, that so believing in his death, ye might 
 escape " death. It is therefore necessary, that as ye do, so without 
 your bishop you should do nothing ; also be ye subject to your presby- 
 ters, as to the apostles of Jesus Christ, our hope ; in whom, if we walk, 
 we shall be found in him. The deacons, also," as being the ministers 
 of the mysteries of Jesus Christ, must by all means please all : for they 
 are not the ministers * of, meat and drink, but of the church of God. 
 Wherefore they must avoid all offences as they would do fire. 
 
 III. In like manner, let all reverence the deacons as Jesus Christ ; 
 and the bishop as the Father ; « and the presbyters as the sanhedrim of 
 God, and college of the apostles. Without these there is no church."" 
 Concerning all which I am persuaded that ye think " after the very 
 
 " In. ' Unto. ' Known. ■" Inseparable nrnid. ' Which you have not accord- 
 ing to use, but according to possession, f Who am bornid. e Mwttitnde. ''Your 
 benevolence, * According to God. ' Vid. Vossium in loc. ^Imitators. "When. 
 " Flee from. ' Vid, Vossium in loc. f Deacons. J Jls also the bishop, like Jesus 
 Christ the Son of the Father. — Vossius in loc. Vid. aliter Coteler. ' A chwch is not 
 called. ' So do. 
 103 
 
TO THE TRALLIANS. 103 
 
 same manner : for I have received, and even now have with me, the 
 pattern of your love, in your bishop, whose very look is instructive,* 
 and whose mildness powerful;' whom, I am persuaded, the very 
 atheists themselves cannot but reverence. But because I have a love 
 towards you, I will not write any more sharply unto you about this 
 matter, though I very well might ; but now I have done so, lest, being 
 a condemned man, I should seem to prescribe to you as an apostle. 
 
 IV. I have great knowledge " in God ; but I refrain * myself, lest I 
 should perish in my boasting. For now I ought the more to fear, and 
 not hearken to those that would puff me up ; for they that speak to me 
 in my praise chasten me : for I indeed desire ' to suffer, but I cannot 
 tell whether I am worthy so to do. And-f this desire, though to others 
 it does not appear, yet to myself it is for that very reason the more 
 violent. I have, therefore, need of moderation,^ by which the prince 
 of this world is destroyed. 
 
 V. Am I not able to write to you of heavenly things .' But I fear 
 lest I should harm you, who are yet but babes in Christ, (excuse me 
 this care ;) and lest, perchance, not being able to receive them ye 
 should be choked with them. For even I myself, although I am in 
 bonds, yet am I not therefore able to understand heavenly things — as 
 the places* of the angels, and the several companies of them, under 
 their respective princes — things visible and invisible ; — ^but in these I 
 am yet a learner. For many things are wanting to us, that we come 
 not short of God. 
 
 VI. I exhort you, therefore, or rather not I, but the love of Jesus 
 Christ, that ye use none but Christian nourishment, abstaining from 
 pasture which is of another kind ; I mean heresy. For they that are 
 heretics ' confound together the doctrine of Jesus Christ with their own 
 poison, whilst they seem worthy of belief,* as men give a deadly potion 
 mixed with sweet wine, which he who is ignorant of does with the 
 treacherous pleasure sweetly drink in his own death. 
 
 Vli. Wherefore guard yourselves against such persons: and that 
 you will do if you are not puffed up ; but continue inseparable from 
 Jesus Christ our God, and from your bishop, and from the commands 
 of the apostles. He ' that is within the altar is pure ; but he that is 
 without, that is, that does any thing without the bishop, and presbyters, 
 and deacons, is not pure in his conscience. 
 
 VIII. Not that I know there is any thing of this nature among you ; 
 but I forearm you, as being greatly beloved by me, foreseeing the 
 
 ' Habit of body is great instruction. ''Power. Vid. Vossium et TJsserium in loc. 
 ' I understand many things. ^Measure. 'Love. /Vid. Annot. Vossii in loc. 
 s Mildness. ''Orders. « Vid. de hoc loco conjecturas Vossii, Cotelerii,et Junii apud 
 Usserium. Comp. Epist. Inteipol. in loc. Et Voss. Annot. in Epist. ad Phil. p.»281. 
 » Being believed for their dignity. 'Vid. Usserii Obs. Marg. Comp. Coteler. ib. • 
 
104 ST. IGNATIUS'S EPISTLE 
 
 snares of the devil. Wherefore putting on meekness, renew yourselves 
 in faith, that is, the flesh of the Lord ; and in charity, that is, the blood 
 of Jesus Christ. Let no man have any grudge " against his neighbour. 
 Give no occasion to the Gentiles, lest, by means of a few foolish men, 
 the whole congregation of God be evil spoken of: for wo to that man 
 through whose vanity " my name <= is blasphemed by any. 
 
 IX. Stop your ears, therefore, as often as any one shall speak con- 
 trary to" Jesus Christ, who was of the race of David, of the Virgin 
 Mary ; who was truly born, and did eat and drink ; was truly perse- 
 cuted under Pontius Pilate ; was truly crucified and dead ; both those 
 in heaven and on earth, and under the earth, being spectators of « it. 
 Who was also truly raised from the dead by his Father,''' after the 
 manner as He^ will also raise up us who believe in him, by Christ 
 Jesus, without whom we have no true life. 
 
 X. But if as some who are atheists — that is to say, infidels — pretend 
 that he only seemed to suffer, (they themselves only seeming to exist,) 
 why then am I bound ? why do I desire to fight with beasts ? There- 
 fore do I die in vain ; therefore I will not speak falsely against the 
 Lord. 
 
 XI. Flee, therefore, these evil sprouts* which bring forth deadly 
 fruit, of which if any one taste, he shall presently die. For these are 
 not the plants of the Father ; seeing, if they were, they would appear 
 to be the branches of the cross, and their' fruit would be incorruptible, 
 by which he invites you through his passion, who are members of 
 him. For the head cannot be without its members, God having pro- 
 mised a union, that is, Himself. 
 
 Xn. I salute you from Smyrna, together with the churches of God,' 
 that are present with me, who have refreshed me in all things, both in 
 the flesh and in the spirit. My bonds, which I carry about me, for the 
 sake of Christ, (beseeching him that I may attain unto God,) exhort 
 you, that you continue in concord among yourselves," and in prayer 
 with one another ; for it becomes every one bf you, especially the 
 presbyters, to refresh the bishop, to the honour of the Father, of Jesus 
 Christ, and of the apostles. I beseech you, that you hearken to me in 
 love, that I may not, by those things which I write, rise up in witness 
 against you.' Pray also for me, who, through the mercy of God, ^and 
 in need of your prayers, that I may be worthy of the portion which I 
 am about to obtain, that I be not found a reprobate. 
 
 XIII. The love of those who are at Smyrna and Ephesus, salute 
 you. Remember in your prayers the church of SjTia, from which I 
 
 " Any thing, ' Through whom in vanity. ' Isaiah lii. 5. '' Without. 
 
 • Seeing, or looking on. fSis Father raisi'Xg Him, e The Father. * Plants. 
 
 • i. e. The delegates of the churches. * The concord of you. ' Be a testimony among 
 you, waiting. 
 
TO THE TRALLIANS. 105 
 
 am not worthy to be called, being one of the least of it." Fare ye 
 well in Jesus Christ, being subject to your bishop as to the ccJmmand 
 of God, and so likewise to the presbytery. Love every one his brother 
 with an unfeigned ' heart. My ° soul be your expiation not only now, 
 but when I shall have attained unto God ; for I am yet under danger. 
 But the Father is faithful in Jesus Christ, to fulfil both mine and your 
 petition, in whom may we be found unblamable. 
 To the Trallians. 
 
 * Them. '' Undivided. ' Vid. Annot Vossii et Coteler. in loc. 
 
 14 
 
THE • 
 
 EPISTLE OF ST. IGNATIUS 
 
 TO 
 
 THE ROMANS. 
 
 Ignatius, who is also called Theophorus, to the church which has ob- 
 tained mercy from the Majesty of the Most High Father, and his only- 
 hegottm ° Son Jesus Christ ; beloved, and illuminated through ' the will 
 of Him who willeth all things which are according to the love of Jesus 
 Christ our God,' which also presides in the place ° of the region of the 
 Romans, and which' I salute in the name of Jesus Christ, [as being ^] 
 united both in flesh and spirit to all his commands, and filled " with the 
 grace of God, \all 'joy] in Jesus Christ our God. 
 
 I. FoBASMucH* as I have at last' obtained, through my prayers to 
 God, to see your faces," which I much desired to do, being bound" in 
 Christ Jesus, I hope ere long to salute you, if it shall be the will ° of 
 God to grant me to attain unto the end I' long for. For the beginning 
 is well-disposed, if I shall but have grace, without hinderance, to 
 receive what is appointed for me.* But I fear your love, lest it do me 
 an injury : for it is easy for you to do what you please ; but it will be * 
 hard for me to attain unto God, if you spare me. 
 
 II. But I would not that ye should please men,'' but God; whom' 
 also ye do please. For neither shall I ever hereafter have such an 
 opportunity of going unto ' God ; nor will you, if ye shall now be . 
 silent, ever be entitled to a better work. For if you shall be silent in 
 my behalf," I shall be made partaker of God ; but if you shall love 
 my body,"" I shall have my course again to run. Wherefore ye cannot 
 do me a greater kindness than to suffer me to be sacrificed unto God, 
 now that the altar is already prepared ; that when ye shall be gathered 
 together" in love, ye may give"' thanks to the Father, through Christ 
 
 " Vid. Pearson. Vind. Ignat. par. 2, ch. xvi. p. 214. ' Omitted. — Gr. ' In. 
 
 ^ God, which also presides in the place of the region of the Romans : worthy of God : most 
 decent, most blessed, most praised, most worthy to obtain what it desires ; most pure, most 
 charitable, called by the name of Christ and the Father. — Gr. « Type of the chorus, i. e. 
 
 The church of the Romans. — See Voss. Annot. in loc. f Also. s The Son of the Father ; 
 
 to those who are Gr. * Wholly filled. — Gr. • Being absolutely separated from any 
 
 other colour ; much pure or immaculate joy. ' Gr. ' Vid. Voss. Annot. in loc. 
 
 "* Worthy of God, "And have received even more than I asked, being bound. ' (Jr. 
 
 r My lot. ^Is. 'I urill not please you as men. — Gr, ' As. ' Attaining unto. 
 " From me. "^ Flesh. y Being become a chorus. ' Sing. 
 106 
 
TO THE ROMANS. 107 
 
 Jesus, that he has vouchsafed to bring a bishop of Syria ° unto you, 
 being called from the east unto the west. For it is good for me to set 
 from the worid unto God, that I may rise again unto him. 
 
 III. Ye have never envied any one; ye have taught others. I 
 would therefore that ye ' should now do those things yourselves, which 
 in your instructions you have prescribed " to others. Only pray for 
 me, that God would give me both inward and outward strength, that 
 I may not only say, but will ; nor be only called a Christian, but be 
 found one. For if I shall be found a Christian, I may then deservedly 
 be called one, and be thought faithful, when I shall no longer appear 
 to the world. Nothing is good that is seen : ° for even our God Jesus 
 Christ, now that he is in the Father, does so much the more appear. 
 A Christian is not a work of opinion,' but of greatness of mind, ('es- 
 pecially when he is hated by the world.) 
 
 IV. I write to the churches, and signify * to them all, that I am will- 
 ing to die for God, unless you hinder me." I beseech you that you 
 show not' an unseasonable good- will towards me. Suffer me to be 
 food to the wild beasts, by whom I shall attain unto God. For I am 
 the wheat of God ; and I shall be ground by the teeth of the wild 
 beasts, that I may be found the pure bread* of Christ. Rather en- 
 courage' the beasts, that they may become my sepulchre, and may 
 leave nothing of my body ; that being dead, I may not be troublesome 
 to any: then shall I be truly the disciple of Jesus Christ, when the 
 world shall not see so much as my body. Pray therefore unto Christ 
 for me, that by these instruments I may be made the sacrifice " of God. 
 I do not, as Peter and Paul, command you. They were apostles, I a 
 condemned man ; they were free, but I am even to this day a servant. 
 But if I shall suffer, I shall then become the freeman of Jesus Christ, 
 and shall rise free." And now, being in bonds, I learn not to desire 
 any thing." 
 
 V. From Syria even unto Rome I fight with beasts, both by sea and 
 land, both night and day ; being bound to ten leopards ; that is to say, 
 to such a band of soldiers, who, though treated with all manner of 
 kindness, are the worse for it. But I am the more instructed by their 
 injuries; "yet am I not therefore justified."^ May I enjoy the wild 
 beasts that are prepared for me ; which also I wish may exercise all 
 their fierceness upon me : ' and whom, for that end I will en- 
 
 « That a bishop of Syria should be found. ''That these things also shmdd be firm. 
 'Commanded. Vid. Annot. Usserii in loc. N. 26, 37. •> Nothing that is seen is eter- 
 
 nal : for the things that are seen are temporal, hwt the things that are not seen are eternal. — 
 Gr. ' Persuasion, mtilencei — Gr. [J Deswnt. — Grr.] sVid.Usser. Annot. N. 31. 
 "Forbid me. 'Be not. »Vid. Lat. Vet. Interpr. Et Annot. Usser. N. 33. 
 
 ' Flatter. "■ Desunt. — Gr. " Free in kim. — Gr. » Jlny worldly oi vain things. — 
 Gt. p 1 Cor. iv. 4. ' Vid. Voss. in loc. Usser. Annot. N. 48. May be ready fm 
 me. — Gr. 
 
108 ST. IGNATIUS'S EPISTLE 
 
 courage," that they may be sure to devour me, and not serve me as 
 they have done some, whom, out of fear, they have not touched. But 
 and if they will not do it willingly, I will provoke them to it. Pardon me 
 in this matter ; I know what is profitable for me. Now I begin to be 
 a disciple ; ' nor " shall any thing move me, whether visible or invisible, 
 that I may attain to Christ Jesus. Let fire and the cross ; let the com- 
 panies ° of wild beasts ; let breakings of bones and tearing ' of mem- 
 bers; let the shattering-' in pieces of the whole body, and all* the 
 wicked torments of the devil come upon me ; only let me enjoy* Jesus 
 Christ. 
 
 VI. All the ends* of the world, and the kingdoms of it," will profit 
 me nothing : I would rather die for ' Jesus Christ, than rule to the 
 utmost ends of the earth. Him " I seek who died for us ; Him I 
 desire who rose again for us. This is the gain " that is laid up for me. 
 Pardon me, my brethren ; ye shall not hinder me from living : [nor, 
 seeing I desire to go to God, may you separate me from him for the 
 sake of this world ; ° nor seduce me by any of the desires " of it.] 
 Suffer me to enter into « pure light ; where being come, I shall be in- 
 deed the servant' of God." Permit me to imitate the passion of my 
 God. If any one has Him within himself, let him consider what I 
 desire ; and let him have compassion on me, as knowing how I am 
 straitened.' 
 
 VII. The prince of this world would fain carry me away, and cor- 
 rupt my resolution" towards my God. Let none of you, therefore," 
 help" him; rather do ye join with me, that is, with God. Do not 
 speak with Jesus Christ, and yet covet the world. Let not envy dwell 
 with you : no not though I myself, when I shall be come unto you, 
 should exhort you to it, yet do not ye hearken to me, but rather believe 
 what I now write to you. For though I am alive at the writing this, 
 yet my desire is to die. My love is crucified ; [" and the fire " that is 
 within me does not desire any water ; but being alive and " springing 
 with me, says,] Come to the Father. I take no pleasure in the food 
 of corruption, nor in the pleasures of this life. I desire the bread of 
 God, which is " the flesh of Jesus Christ, [■*" of the seed of David ; 
 
 " Usser. Annot. N. 48. 'Luke xiv. 37. ' Vi<3. Coteler. in loc. Rom.viii. 38, 39. 
 <* Force, or rage. ' Let tearings and rendings. — Gr. /Vid. Usser. Annot. N. 56. 
 
 s lb. N. 57. * That I may enjoy, • Or. — Pleasures. * Of this age. ' Gr. — 
 
 Unto. "• For what is a man profited, if he shall gain the whole world, and lose his owrh 
 
 soul! — Gr. Add. " Usury. — Gr. Vid. Voss. Correct, p. 301. " Nor desire that I 
 
 should die, who seek to go to God, rejoice not in the world. — Gr. P By mfitter. « Take, 
 lay hold on. ' Man. ' Vid. Annot. Voss. in loc. ' What things constrain me. 
 
 " Mind, will. " Who are present. v Vid. Voss. Annot. in loc. [' .Snd there is 
 
 not any fire within me that loves matter, but living and speaking water saying within me. 
 — Gr.] "* Cotelerius aliter explicat. Annot. in loc. Usser. N. 79. " Voss. in loc. 
 contr. Coteler. q. v. "The heavenly bread which is. — Gr. \f* The Son of God made 
 in these last times of the seed of David and Abraham, and the drink of God that I long for. 
 -Gr.] 
 
TO THE ROMANS. 109 
 
 and the drink that I long for,] is his blood, which is incorruptiby 
 love." 
 
 \iH. I have no desire to live any longer after the manner of men ; 
 neither shall I,* if you consent. Be ye therefore willing, that ye your- 
 selves also may be pleasing " to God. I * exhort you in a few words ;• 
 I pray you believe me. Jesus Christ will show you that I speak truly. 
 My mouth is without deceit, and the Father hath truly spoken by' it. 
 Pray therefore for me, that I may accomplish what I desire. I have 
 not written to you after the flesh, but according to the will of God. 
 If I shall sufier, ye have loved « me ; but if I shall be rejected," ye 
 have hated me. 
 
 IX. Remember in your prayers the church of Syria, which now 
 enjoys God for its -shepherd instead of me: let* Jesus Christ only 
 oversee it, and your' charity. But I am even ashamed to be reckoned 
 as one of them : for neither am I worthy, being the least among them, 
 and as one born out of due season.' But through mercy I have ob- 
 tained to be somebody, if I shall get unto God. My spirit salutes you ; 
 and the charity of the churches that have received me in the name of 
 Jesus Christ ; not as a passenger : for even they that were not near to 
 me in the way, have gone before me to the next city to meet me. 
 
 X. These things I write to you from Smyrna, by the most worthy 
 of the church of Ephesus. There is now with me, together with 
 many others, Crocus, most beloved of me. As for those which are " 
 come from Syria, and are gone before me to Rome, to the glory of God, 
 I suppose you are not ignorant of them. Ye shall therefore signify to 
 them that I draw near, for they are all worthy both of God and of you: 
 whom it is fit that you refresh in all things. This have I written to 
 you, the day before the ninth of the calends of September." Be strong 
 unto the end, in the patience of Jesus Christ." 
 
 To the Bomans. 
 
 ' Gi. aids, and perpetiml life. '' ^nd that shall be. ' WiUed. 'Vid. Annot. 
 
 VosB. in loc. ' By a short letter. fin. e Ye have vrilled, * Viz. As unworthy 
 tosuflfer. '■ Vid. Vet. Interpr. Lat. ''Shall oversee it. 'iCor. xv. 8. "Vid. Yet. 
 Interpr. Lat. >> That is the 23d of August. — Grr. 'Jimm. — Gr. 
 
 K 
 
THE 
 
 EPISTLE OF ST. IGNATIUS 
 
 TO 
 
 THE PHILADELPHIANS. 
 
 Jgnatitts, who is also called Tlieophorus, to the church of God the 
 Father, and our Lord Jesus Christ, which is at Philadelphia in Asia ; 
 which has obtained mercy, being fixed in the concord of God, and re- 
 joicing evermore' in the passion of our Lord, and being fulfilled in all 
 mercy through his resurrection : which* also I salute in the blood of 
 Jesus Christ, which is our eternal and undefiled joy, especially if they 
 are at unity with the bishop, and presbyters who are with him, and the 
 deacons appointed according to' the mind' of Jesus Christ; whom he 
 has settled according to his own will in all firmness by his Holy Spirit. 
 
 I. Which tishop I know obtained that great ministry among you,' 
 not of himself, neither by men, nor out of vain glory, but by-^ the love 
 of God the Father and- our Lord Jesus Christ ; whose moderation I 
 admire,^ who by his silence is able to do more than others with all 
 their vain talk," for he is fitted to the commands as the harp to its 
 strings. Wherefore my soul esteems his mind towards God most 
 happy, knowing it to be fruitful in all virtue, and perfect ; full of con- 
 stancy, free from passion, and according to ' all the moderation of the 
 living God. 
 
 II. Wherefore, as becomes the children both of the light and of 
 truth, flee divisions and false doctrines : but where your shepherd is, 
 there do ye, as sheep, follow after ; for there are many wolves * who 
 seem worthy of belief, that with a false' pleasure lead captive those 
 that run in the course of God ; but in your concord they shall find no 
 place. 
 
 III. Abstain, therefore, from those evil herbs which Jesus Christ 
 does not dress ; because such are not the plantation of the Father. 
 Not that I have found any division among you, but rather all manner 
 of purity." For as many as are of God, and of Jesus Christ, are also 
 with their bishop. And as many as shall with repentance return into 
 the unity of the church, even these shall also be the servants of God, 
 
 "Inseparably. ' Vid. Vet Interpr. Lat. 'In. ^ Will, order. 'Ministry 
 
 belonging to the public, f In. « Has struck me with wonder. * Those that speak 
 vain things. ' In. * Vid. Voss. Annot in loc. ' EvU. "• Cleanness made by 
 
 no 
 
EPISTLE TO THE PHILADELPHIANS. Ill 
 
 that tliey may live according to Jesus Christ, Be not deceived, 
 brethren: if any one follows him that makes a schism in tha. church, 
 he shall not inherit the kingdom of God : if any one walks after any , 
 other opinion, he agrees not with the passion of Christ. 
 
 rV. Wherefore let it be your endeavour to partake all of the same 
 holy eucharist ; for there is but one flesh of our Lord Jesus Christ, and 
 one cup in the unity of his blood ; one altar ; as also there is one 
 bishop, together with his presbytery, and the deacons, my fellow-ser- 
 vants ; that so whatsoever ye do, ye may do it according to the will 
 of God. 
 
 V. My brethren, the love I have towards you makes me the more 
 large ; " and having a great joy in you, I endeavour to secure you 
 against danger; or rather not I, but Jesus Christ, in whom being 
 bound, I the more fear, as being yet only ' on the way to suffering. 
 But your prayer to God shall make me perfect, ibat I may attain to 
 that portion which by God's mercy is allotted to me ; fleeing to the 
 gospel as to the flesh of Christ, and to the apostles as to the presbytery 
 of the church. Let us also love the prophets, forasmuch as they also 
 have led us to the gospel, and to hope in Christ," and to expect him." 
 In whom also believing, they were saved, in the unity of Jesus Christ ; 
 being holy men, worthy to be loved, and had in wonder, who have 
 received testimony from Jesus Christ, and are numbered in the gospel 
 of our common hope. 
 
 VI. But if any one shall preach the Jewish law " unto you, hearken 
 not unto him ; for it is better to receive the doctrine of Christ from 
 one that has been circumcised, than Judaism from one that has not. 
 But if either the one or other do not speak concerning Christ Jesus, 
 they seem to me to be but as monuments and sepulchres of the dead, 
 upon which are written only the names of men. Flee therefore the 
 wicked arts and snares of the prince of this world, lest at any time, 
 being oppressed by his cunning,' ye grow cold ' in your charity. But 
 come all together into the same place, with an undivided heart. And 
 I bless my God that I have a good conscience towards you, and that 
 no one among you has whereof to boast, either open or privately, that 
 I have been burdensome to him in much or little. And I wish, to all 
 amongst whom I have conversed, that it may not turn to a witness 
 against them. 
 
 Vn. For although some would have deceived me according to the 
 flesh, yet the spirit, being from God, is not deceived : for it knows 
 both whence it comes, and whither it goes, and reproves the secrets 
 of the heart. I cried whilst I was among you, I spake with a loud 
 
 "Very much poured oui. 'Vid. Voas. in loc. Imperfect "Vid. Vosa. in loc. 
 "' Or, preached of the gotpel : and hoped in him, and expected him. ' Judaism. f Opi- 
 nion, counsel. ' Weak. 
 
112 ST. IGNATIUS'S EPISTLE 
 
 voice, — Attend to the bishop, and to the presbytery, and to the dea- 
 cons. Now some supposed that I spake this as foreseeing the division " 
 that should come among you. But he is my witness for whose sake I 
 am in bonds, that I knew nothing from any'man : but the Spirit spake, 
 saying on this wise : — Do nothing without the bishop ; keep your 
 bodies" as the temples of God; love unity; flee divisions; be the 
 followers of Christ, as he was of the Father. 
 
 VIII. I therefore did as became me, as a man composed to unity : 
 for where there is division and wrath, God dwelleth not. But the 
 Lord forgives all that repent, if they return ° to the unity of God, and 
 to the council of the bishop. For I trust in the grace of Jesus Christ 
 that he will free you from * every bond. Nevertheless I exhort you 
 that you do nothing out of strife, but according to the instruction of 
 Christ ; because I have heard of some who say, Unless I find it written 
 in the originals,' I will not believe it to be written in the Gospel. And 
 when I said, it is written, they answered what lay before them in their 
 corrupted copies. But to me, Jesus Christ is instead of all the uncor- 
 rupted monuments in the world, together with those undefiled' monu- 
 ments, his cross, and death, and resurrection, and the faith which is by 
 him ; by which I desire, through your prayers, to be justified. 
 
 IX. The priests, indeed, are good ; but much better is the high 
 priest, to whom the Holy of Holies has been committed, and who 
 alone has been intrusted with the secrets of God. He is the door of 
 the Father, by which Abraham, and Isaac, and Jacob, and all the pro- 
 phets enter in, as well as the apostles and the church. And all these 
 things tend to the unity which is of God. Howbeit the gospel has 
 somewhat in it far above all other dispensations ; namely, the appear- 
 ance of our Saviour the Lord Jesus Christ, his passion and resurrec- 
 tion. For the beloved prophets referred to him : but the gospel is the 
 perfection of incorruption. All, therefore, together are good, if ye 
 believe with charity. 
 
 X. Now as concerning the church of Antioch, which is in Syria : 
 seeing I am told that through your prayers, and the bowels which ye 
 have towards it in Jesus Christ, it is in peace, it will become you, as 
 the church of God, to ordain some deacon^ to go to them thither as 
 the ambassador of God ; that he may rejoice with them when they meet 
 together, and glorify God's name. Blessed be that man, in Jesus 
 Christ, who shall be found worthy of such a ministry ; and ye your- 
 selves also shall be glorified. Now, if ye be willing it is not impos- 
 sible for you to do this for the sake of God ; as also the other neigh- 
 bouring churches have sent them, — some bishops, some priests and 
 deacons. 
 
 '^ Of some. ''Flesh. 'Repent. * Who mil loose from you. 'ArchiTes. — 
 V:d. Voes. Annot, in loc. / Untouched. e Messenger, or ministei; 
 
TO THE PHILADELPHIANS. 113 
 
 XI. As concerning Philo, the deacon of Cilicia, a most worthy 
 man," he still ministers unto me in the word of God, together with 
 Rheus * of Agathopolis, a singular good person, who has followed me 
 even from Syria, not regarding his life : these also bear witness unto 
 you. And I myself give thanks to God for you, that ye receive rtiem 
 as the Lord shall receive you. But for those that dishonoured them, 
 may they be for^ven through the grace of Jesus Christ. The charity 
 of the brethren that are at Troas salutes you, from whence also I now 
 write by Burrhus, who was sent, together with me, by those of Ephesus 
 and Smyrna, for respect sake. May our Lord Jesus Christ honour 
 them, in whom they hope, both in flesh, and soul, and spirit, — in faith, 
 in love, in unity. Farewell in Christ Jesus, our common hope. 
 
 'Vossius, a martyr, or confessor. — ^Vid. Annot. in loc. ^Vid. Yoesii Annotin Ep, 
 ad Smyni. p. 261. See below, p. U6, sect. x. 
 
 15 k2 
 
THE 
 
 EPISTLE OF ST. IGNATIUS 
 
 TO 
 
 THE SMYENiEANS. 
 
 Ignatius, who is also called Theophorus, to the church of God the 
 Father, and of the beloved Jesus Christ; which God hath mercifully 
 Messed" with every good gift, being filled with faith and charity, so thai 
 it is wanting in no gift; most worthy of God, and fruitful in saints ; 
 the church which is at Smyrna in Asia, all joy through his immaculate 
 Spirit, and the Word of God. 
 
 I. I GLORIFY God, even Jesus Christ, who has given you such wis- 
 dom : for I have observed that you are settled in an immovable faith, 
 as if you were nailed to the cross of our Lord Jesus Christ, both in 
 the flesh and in the spirit, and are confirmed in love through the blood 
 ■of Christ, being fully persuaded of those things which relate unto our 
 Lord," who truly was of the race of David according to the flesh, but 
 the Son of God according to the will and power of God ; truly bom 
 of the Virgin, and baptized of John : that so all righteousness might 
 be fulfilled by him." He was also truly crucified by Pontius Pilate and 
 Herod the tetrarch, being nailed for us in the flesh, by the fruits of 
 which we are saved, even by the most blessed passion, that he might 
 «et up" a token for all ages through his resurrection, to all his holy and 
 faithful servants, whether they be Jews or Gentiles, in one body of his 
 church. 
 
 II. Now all these things he suffered for us, that we might be saved. 
 And he suffered truly, as he also truly raised up himself; and not, as 
 «ome unbelievers say, that he only seemed to suffer, they themselves 
 only seeming to be.° And as they believe, so it shall happen unto 
 them : when being divested of the body, they shall become mere 
 spirits.^ 
 
 III. But I know, that even after his resurrection, he was in the flesh ; 
 and I believe that he is still so. And when he came to those who 
 were with Peter, he* said unto them, " Take, handle me, and see that 
 
 o Comp. 1 Cor. vii. 25. ' Vftto the Lor^ ' Matt. iii. 15. '' Vid. Voss. Annot. 
 in loc. ' i. e. Christians. / Incorporeal and demoniac. ? Ei Evang. Sec. Hebr. 
 See Di. Grabe, Spicileg. torn. ii. p. S5. 
 114 
 
EPISTLE TO THE SMYRNJIANS. 115 
 
 I am not an incorporeal demon." And straightway they felt him and 
 believed ; being convinced both by his flesh and spirit. For this cause 
 they despised death, and were found to be above it.« But after his 
 resurrection he did eat and drink with them, as he wSs flesh ; although 
 as to his spirit he was united to the Father. 
 
 IV. Now these things, beloved, I put* you in mind of, not question- 
 ing but that you yourselves also believe " that they are so. But I arm 
 you beforehand against certain beasts in the shape of men, whom you 
 must not only not receive, but if it be possible must not meet with. 
 Only you must pray for them, that if it be the will of God, they may 
 repent ; which yet will be very hard. But of this our Lord Jesus 
 Christ has the power, who is our true life. For if all those things were 
 done only in show by our Lord, then do I also seem only to be bound. 
 And why have I given up myself to death, to the fire, to the sword, 
 to wild beasts ? But now the nearer I am to the sword, the nearer I 
 am to God : when I shall come among the wild beasts, I shall come 
 to God. Only, in the name of Jesus Christ, I undergo all, to suffer 
 together with him ; He who has made a perfect man strengthening me. 
 
 Whom some, not knowing, do deny ; or rather have been denied by 
 him, being the advocates of death, rather than of the truth. Whom 
 neither the prophecies, nor the law of Moses have persuaded, nor the 
 gospel itself, even to this day, nor the sufferings of every one of us : 
 for they think also the same things of us. For what does a man profit 
 me, if he shall praise me, and blaspheme my Lord ; not confessing 
 that he was truly made man ? * Now he that doth not say this, does 
 in effect deny him, and is in death. But for the names of such as do 
 this, they being unbelievers, I thought it not fitting to write them unto 
 you. Yea, God forbid that I should make any mention of them, till 
 they shall repent to a true belief of Christ's passion, which is our re- 
 surrection. 
 
 VI. Let no man deceive himself: both the things which are in 
 heaven, and the glorious angels and princes, whether visible or invisi- 
 ble, if they believe not in the blood of Christ, it shall be" to them to 
 condemnation. " He that is able to receive this, let him receive it. "J" 
 Let no man's place* or state in the world puff him up ; that which is 
 worth all is faith and charity, to which nothing is to be preferred. But 
 consider those who are of a different opinion from us, as to what con- 
 cerns the grace of Jesus Christ, which is come unto us, how contrary 
 they are to the design of God ! They have no regard to charity ; no 
 care of the widow, the fatherless, and the oppressed ; of the boupd or 
 free, of the hungry or thirsty. 
 
 VII. They abstain from the eucharist, and from the public offices,* 
 
 "Death. ''Mimnish. 'Have so. * Had true flesh, 'It is. /Mattxix. 12. 
 f Vid. Epist. Interpol. * Vid. Annot. Coteler. in loc. — Or, prayers. 
 
116 ST. IGNATIUS'S EPISTLE 
 
 because they confess not the eucharist to be the flesh of our Saviour 
 Jesus Christ, which suffered for our sins, and which the Father, of his 
 goodness, raised again from the dead. And for this cause, contradict- 
 ing the gift of Giod, they die in their disputes. But " much better 
 would it be for them to receive' it, that they might one day rise through 
 it. It will therefore become you to abstain from such persons, and pot 
 to speak with them, neither in private, nor in public ; but to hearken 
 to the prophets, and especially to the gospel, in which both Christ's 
 passion is manifested unto us, and his resurrection perfectly declared. 
 But flee all divisions as the beginning of evils. 
 
 Vni. See that ye all follow your bishop, as Jesus Christ the Father ; 
 and the presbytery, as the apostles ; and reverence the deacons, as the 
 command of God. Let no man do any thing of what belongs to the 
 church separately from the bishop. Let that eucharist be looked upon 
 as well established, which is either offered by the bishop, or by him to 
 whom the bishop has given his consent. Wheresoever the bishop shall 
 appear, there let the people " also be ; as where Jesus Christ is, there 
 is the catholic church. It is not lawful without the bishop, neither to 
 baptize, nor to celebrate the holy communion ; * but whatsoever he shall 
 approve of, that is also pleasing unto God ; that so whatever is done 
 may be sure and well done. 
 
 IX. For what remains, it is very reasonable that we should repent,' 
 whilst there is yet time to return unto God. It is a good thing to have 
 a due regard both to God, and to the bishop ; he that honours the 
 bishop shall be honoured of God. But he that does any thing without 
 his knowledge, ministers' unto the devil. Let all things, therefore, 
 abound to you in charity ; seeing ye are worthy. Ye have refreshed 
 me in all things ; so shall Jesus Christ you. Ye have loved me, both 
 when I was present with you, and now, being absent, ye cease not to 
 do so. May God be your reward ; for whom whilst ye undergo all 
 things, ye shall attain unto him. 
 
 X. Ye have done well in that ye have received Philo, and Rheus 
 Agathopus,*^ who followed me for* the word of God, as the deacons 
 of Christ our God. Who also gave thanks unto the Lord for you, 
 forasmuch as ye have refreshed them in all things.* Nor * shall any 
 thing that you have done be lost to you. My soul ' be for yours, and 
 my bonds, which ye have not despised nor been ashamed of. Where- 
 fore neither shall Jesus Christ, our perfect faith, be ashamed of you. 
 
 XL Your prayer is come to the church of Antioch which is in Syria; 
 from whence being sent, bound with chains, becoming God, I salute 
 the " churches ; being not worthy to be called from thence," as being 
 
 ° Vid. Cotel. Annot. ' Love. ' Multitude. * Make a love-feast. ' Beturn to 
 a sotmd mind. f Does worship. » Vid. Voss. Annot. in loc. "Unto. 'Ways 
 * Vid. Epist. Interpol. ' ^rit. "> Ml the. » i. e. The bishop of that church. 
 
TO THE SMYBN^ANS. 117 
 
 the least among them. Nevertheless, by the will of God, I have been 
 thought worthy of this honour ; not for that I think I have deserved ity 
 but by the grace of God ; which I wish may be perfectly given unto 
 me, and through your prayers I may attain unto God. And therefore 
 that your work may be fully accomplished both upon earth and in 
 heaven, it will be fitting, and for the honour of God, that your church • 
 appoint some worthy delegate, who being come as far as Syria, may 
 rejoice, together with them, that they are in peace ; and that they are 
 again restored to their former state," and have again received their 
 proper body. Wherefore I should think it a worthy action to send 
 some one from you with an epistle to congratulate with them their 
 peace in God ; and that through your prayers they have now gotten 
 to their harbour. For inasmuch as ye are perfect yourselves, you 
 ought to think those things that are perfect. For when you are desi- 
 rous to do well, God is ready to enable you " thereunto. 
 
 XII. The love of the brethren that are at Troas salute you ; from 
 whence I write to you by Burrhus, whom ye sent with me, together 
 with the Ephesians, your brethren ; and who has in all things refreshed 
 me. And I would to God that all would imitate him, as being a 
 pattern of the ministry of God. May his grace fully reward him ! I 
 salute your very worthy bishop, and your venerable presbytery ; and 
 your deacons, my fellow-servants, and all of you in general, and every 
 one in particular, in the name of Jesus Christ, and in his flesh and 
 blood ; in his passion and resurrection, both fleshly and spiritually ; 
 and in the unity * of God with " you. Grace be with you, and patience, 
 for evermore. 
 
 XIII. I salute the families of my brethren, with their wives and 
 children ; and the virgins' that are called widows. Be strong in the 
 power of the Holy Ghost. Philo, who is present with me, salutes you. 
 I salute the house of Tavias, and pray that it may be strengthened in 
 faith and charity, both of flesh and spirit. I salute Alc6, my well- 
 beloved, together* with the incomparable Daphnus, and Eutechnus, 
 and all by name. Farewell in the grace of God. 
 
 To the Smymsans from Troas. 
 
 "ViiVoss. Annot. inloc <> Bulk, greatness. 'Help you. "i Vid. Voss. Annot. 
 in loc. ' Jlnd. fi. e. The deaconesses. — See, for the reason of this name, Voss. 
 Annot. in loc Add. Coteler. ib. ' See Voss. Annot. Ex Epist Interpol. 
 
THE 
 
 EPISTLE OF ST. IGNATIUS 
 
 TO 
 
 ST. POLYCARP. 
 
 Ignatius, who is also called Theophorus, to Polycarp, bishop of the 
 church which is at Smyrna ; " their overseer, hut rather himself over- 
 looked by God the Father, and the Lord Jesus Christ ; all happiness. 
 
 I. Having known that thy mind towards God is fixed, as it were, 
 upon an immovable rock, I exceedingly give thanks that I have been 
 thought worthy to behold thy blessed' face, in which may I always 
 rejoice in God. Wherefore, I beseech thee by the grace of God, with 
 which thou art clothed, to press forward in thy course, and to exhort 
 all others, that they may be saved. Maintain thy place, with all care 
 both of flesh and spirit : " make it thy endeavour to preserve unity, than 
 which nothing is better. Bear with all men, even as the Lord with 
 thee. Support all in love, as also thou dost. "Pray without ceas- 
 ing:"* ask more understanding than what thou, already hast. Be 
 watchful, having thy spirit always awake. Speak to every one ac- 
 cording as God shall enable thee." Bear the infirmities-'' of all, as a 
 perfect combatant. Where the labour is great, the gain is^ the more. 
 
 II. If thou shalt love the good disciples, what thank is it .-' But 
 rather do thou subject to thee those that are mischievous, in meekness. 
 Every wound is not healed with the same plaster : if the accessions 
 of the disease be vehement, mollify them with soft remedies : " be in 
 all things, "wise as a serpent, but harmless as a dove.'" For this 
 cause thou art composed of flesh and spirit, that thou mayest mollify 
 those things that appear before thy face. And as for those that are not 
 seen, pray to God that he would reveal them unto thee, that so thou 
 mayst be wanting in nothing, but mayst abound in every gift. The 
 times demand thee, as the pilots the winds, and he that is tossed in a 
 tempest the haven where he would be, that thou mayest attain unto 
 God. Be sober, as the combatant of God ; the crown " proposed to 
 thee is immortality and eternal life, concerning which thou art also fully 
 
 " Of the Smyrnaans. ' Imnocent. ' Vid. 1 Cor. vii. 34. '' Be at leiswre, &o. 
 
 " Vid. VoBS. in loc. aliter Vet. Lat. Interpr. / The diseases. s Is much. " Super- 
 futions. 'Matt. I. 16. * Vid. Voss. Aimot. in loc. Collat cum Coteler. ib. 
 118 
 
ST. IGNATIUS'S EPISTLE TO ST. POLYCARP. 119 
 
 persuaded. I will be thy surety in all things, and my bonds, which 
 thou hast loved. 
 
 III. Let not those that seem worthy of credit, but teach other doc- 
 trines, disturb thee." Stand firm and immovable as an anvil when it 
 is beaten upon. It is the part of a brave combatant to be wounded," 
 and yet to overcome. But especially we ought to endure all things 
 for God's sake, that he may bear with us. Be every day better " than 
 other : consider the times ; and expect him, who is above all time, 
 eternal, invisible, though for our sakes made visible ; impalpable, and 
 impassible, yet for us subjected to sufferings, enduring all manner of 
 ways for our salvation. 
 
 rV. Let not the widows be neglected : be thou, after God, their 
 guardian. Let nothing be done without thy knowledge and consent : 
 neither do thou any thing but according to the will of God : as also 
 thou dost, with all constancy." Let your assemblies be more full : 
 inquire into all by name. Overlook not the men and maid-servants : 
 neither let them be puffed up ; but rather let them be the more subject, 
 — to the glory of God, that they may obtain from him a better liberty. 
 Let them not desire to be' set free at the public cost, that they be not 
 slaves to their own lusts. 
 
 V. Flee evil arts;' or rather, make not any mention of them. Say 
 to my sisters that they love the Lord ; and be satisfied with their own 
 husbands, both in the flesh and spirit. In like manner, exhort ray 
 brethren, in the name of Jesus Christ, that they love their wives, even 
 as the Lord the church. If any man can remain in a virgin state, to^ 
 the honour of the flesh of Christ, let him remain without boasting ; 
 but if he boast, he is undone. And if he desire to be more taken 
 notice of than the bishop, he is corrupted. But it becomes all such 
 as are married, whether men or women, to come together with the 
 consent of the bishop, that so their marriage maybe according to god- 
 liness, and not in lust. Let all things be done to the honour of God, 
 
 VI. Hearken unto the bishop,* that God also may hearken unto you. 
 My soul be security for them that submit to their bishop, with their 
 presbyters, and deacons. And may my poi-tion be together with theirs 
 in God. Labour with one another ; contend together, run together, 
 suffer together, sleep together, and rise together; as the stewards, and 
 assessors, and ministers of God. Please him under whom ye war, and 
 from whom ye receive your wages. Let none of you be found a de- 
 serter ; but let your baptism remain as your arms — your faith as your 
 helmet — your charity as your spear — your patience as your whole 
 
 "jlmaze thee. ''Beaten. 'More stitdious, diligent. 'Being well settled. 
 
 «Vid. AnnotCoteler.inloc. i Or, trades. f Vid. Annot. Vossii et Coteler. in loc 
 * Observe, from the foregoing section, that Ignatius here speaks not to Polycarp, but 
 through him to the church of Smyrna. 
 
120 ST. IGNATIUS'S EPISTLE TO ST. POLYCARP. 
 
 armour. Let your works be your charge," that so you may receive a 
 suitable reward. Be long-suffering, therefore, towards each other in 
 meekness, as God is towards you. Let me have joy of you in all 
 things. 
 
 VIL Now forasmuch as the church of Antioch in Syria is, as I am 
 told," in peace through your prayers, I also have been the more com- 
 forted, and without care in God' — if so be that by suffering I shall 
 attain unto God, that, through your prayers, I may be found a disciple 
 of Christ. It will be very fit, most holy Polycarp, to call a select 
 council,* and choose some one whom ye particularly love, and who is 
 patient of labour, that he may be the messenger of God ; and that 
 going unto Syria, he may glorify your incessant love, to the praise of 
 Christ. A Christian has not the power of himself, but must always 
 be at leisure for God's service. Now this work is both God's and 
 yours, when ye shall have perfected it. For I trust, through the grace 
 of God, that ye are ready to every good work that is fitting for you in 
 the Lord. Knowing therefore your earnest affection to the truth, I 
 have exhorted you by these short letters. ° 
 
 Vin. But forasmuch as I have not been able to write to all the 
 churches, because I must suddenly sail from Troas to Neapolis — (for 
 so is the command of those to whose pleasure I am subject) — do you 
 write to the churches that are near you, as being instructed in the will 
 of God, that they also may do in like manner. Let those that are able 
 send messengers,^ and let the rest send their letters by those who shall 
 be sent by you ; that you may be glorified to all eternity,^ of which 
 you are worthy. I salute all by name, particularly the wife of Epi- 
 tropus, with all her house and children. I salute Attalus, my well- 
 beloved. I salute him who shall be thought worthy to be sent by you 
 into Syria. Let grace be ever with him, and with Polycarp, who sends 
 him.* I wish you all happiness in our God, Jesus Christ ; in whom 
 continue, in the unity and protection of God. I salute Alee, my well- 
 beloved. Farewell in the Lord. 
 
 To Polycaip. 
 
 " That which is committed to you/r custody to keep secure. ' It has been manifested unto me. 
 In the security of God. ^ Most becoming God. ' Viz. To the Smymaeans, and this 
 to himself. See Pearson in loc. f Footmen. i Vid. Voss. in loc. In the eternal 
 work. *Ex Vet. Interpr. Vid. Voss. Annot. 
 
PRELIMINARY DISCOURSE 
 
 OF THE MARTYRDOM OF ST. IGNATroS, AND OF THE FOLLOWING 
 RELATION OF IT, WRITTEN BY THOSE WHO WERE PRESENT AT HIS 
 SUFFERINGS. 
 
 Of the life of St. Ignatius — Whence he was called Theopkorui — ^That he never saw 
 Christy but vras converted to Christianity by the apostles ; and by them made bishop 
 of Antioch — How he behaVed himself in that station — Of his death — Why he was 
 sent from Antioch to Rome, in order to his suffering there — Metaphrast'e^s account of 
 the effect which his death wrought upon the emperor Trajan, rejected — ^How the per- 
 secution of the Christians came f» be mitigated about the time that he suffered — ^An 
 inquiry into the time of his martyrdom. 
 
 1. In the foregoing chapter I have given such an account of the 
 epistles of St. Ignatius as seemed necessary to vindicate the authority 
 of them, and to remove those prejudices which some had of late en- 
 deavoured to raise against them. I am now to pass from the writings 
 of this holy man, to his truly great and heroical sufferings : an account 
 whereof is in the next place subjoined, in the relation of those who 
 accompanied him from Antioch to Rome, and were the eye-witnesses 
 of his martyrdom. 
 
 2. But before I come to the consideration of this last and noblest 
 part of his life, I cannot but think it will be expected from me to give 
 some account of the foregoing passages of it ; that so we may have at 
 once a full view of this great saint, and perceive by what steps he 
 prepared himself for so constant and glorious a death. 
 
 3. And here it will be necessary for me, in the first place, to con- 
 sider the, character which he gives of himself in the beginning of all 
 his epistles, and which he freely asserted before the " emperor himsielf, 
 at his examination ; namely, that of Theophorns. Now this, accord- 
 ing to the different pronunciation of it, may be expounded after a dif- 
 ferent manner ; and signify either a person carried by God, or else a 
 divine person ; one who carries God in his breast. And in both these 
 significations we find this name to have been given to this holy 
 man. 
 
 4. For, first, as to the former signification, we are told, by some of 
 the writers of his life, that St. Ignatius was the child whom our blessed 
 Saviour took in his arms, and set before his disciples as a pattern of 
 humility, when he told them that « unless they should be converted, 
 and become as little children, they should in no wise enter into the 
 kingdom of God ;" ' and that from thence he took the name of Theo- 
 phorus, one who was borne, or carried by God. And thus not only 
 
 « Acts of Ignatius, num. iv. v. ' Matt, xviii. 3. 
 
 16 L lai 
 
122 PRELlklNARY DISCOURSE 
 
 Metaphrastes" and Nicephorus' among the Greeks, but, as our learned 
 Bishop Usher' tells us, " some Syriac writers, more ancient than they, 
 both interpret this name, and give an account of its being attributed to 
 this blessed martyr." 
 
 5. But, as stories of this kind seldom lose in the relation, so we find 
 the Latins ° making a farther improvement of the present fable. For 
 hanng confirmed the truth of what these men had before observed, 
 of Ignatius being taken up by our Saviour into his arms ; they add, 
 that for this reason the apostles, when they made him bishop of 
 Antioch, durst not lay their hands upon him, « he having been before 
 both commended by our Saviour Christ, and sanctified by his touching 
 of him." 
 
 6. There is so much of romance in all the latter part of this story, 
 and so little grounds for the former, that I shall not need to spend any 
 time in the confuting of either. It is enough that St. Chrysostom ' has 
 assured us, that this holy man never saw the Lord, and that all the 
 other ancient writers are silent as to this particular, which makes me 
 the rather wonder at the endeavour of a late learned writer-'' of our 
 own country to give countenance to such a fable ; which, if not des- 
 titute of all probability, yet at least wants any good authority to sup- 
 port it ; and as our learned Bishop Pearson * very reasonably conjec- 
 tures, was first started about the time of the eighth general council, by 
 the party of that Ignatius who was then set up in opposition to Photius ; 
 and from thence derived both to Anastasius among the Latins, and to 
 Metaphrastes among the Greeks. 
 
 7. To pass then from this fabulous account of this title, let us come to 
 the consideration of. the true import of it. Now, for that as we cannot 
 have any better, so neither need we desire any other account than 
 what this holy man" himself gave the emperor of that name. When 
 being asked by him, " Who was Theophorus .''" he replied, " He who 
 has Christ in his breast." And in this sense was this name commonly 
 used among the ancients; as has been shown, in a multitude of ex- 
 amples, by Bishop Pearson,* in his elaborate vindication of Ignatius's 
 epistles. I shall offer only one of them, that of St. Cyril, who anathe- 
 matizes those who should call our Saviour Christ, Theophorus ; " lest," 
 says he, " he should thereby be understood to have been no other than 
 one of the saints." 
 
 8. It remains, then, that Ignatius was called Theophorus, for the 
 same reason that any other divine or excellent person might have been 
 
 " Metaphrast. apud Coteler. p. 991. 'Niceph. Hist. Eccl. lib. ii. cap. 35. 
 
 ' Usser. Annot. in Act Mart. Ignat. num. iv. ^ Vid. Annot. in Concil. CEcura. viii. 
 Concil. Lab. torn. viii. p. 994. D. ' Homil. in S. Ignat. torn. i. Fevardent. p. 499, 
 
 506, B. C. /Montac. Origin. Eccles. torn. ii. p. 211, 212. « Vind. Ignat. part ii. 
 cap. xii. p. 149. * Acts of Ignat. num. v. 'Vind. Ignat. part ii. p. 144. 
 
OF THE MARTYRDOM OF ST. IGNATIUS. 123 
 
 SO called ; namely, upon the account of his admirable piety ; because 
 his soul was full of the love of God, and sanctified with an extraordi- 
 nary portion of the Divine grace ; as both his life showed, and the 
 earnest desire he had to be dissolved, and to be with Christ, and his 
 joy when he saw himself approaching towards it ; and (to mention no 
 more) his constancy in his last and most terrible conflict with the wild 
 beasts, will not suffer us to doubt. 
 
 9. But though the story of our Saviour's taking St. Ignatius into 
 his arms be of no credit, yet thus much St. Chrysostom tells " us, that 
 he was intimately acquainted with the holy apostles, and instructed by 
 them in the full knowledge of all the mysteries of the gospel. What 
 was the country that gave birth to this blessed saint, or who his parents 
 were, we cannot tell. Indeed, as to the former of these, his country, 
 a late author* has endeavoured, from a passage in Abulfaragius, set 
 out by our incomparable Dr. Pococke, to fix it at Nora in Sardinia ; a 
 place which still retains its ancient name with very little variation. 
 This is certain, that growing eminent both in the knowledge of the 
 doctrine of Christ, and in a life exactly framed according to the strictest 
 rules of it, he was, upon the death of Euodius, chosen by the apostles that 
 were still living, to be bishop of Antioch, the metropolis of Syria ; and, 
 whatever Anastasius pretends," received imposition of hands from them. 
 
 10. How he behaved himself in this great station, though we have 
 no particular account left to us, yet we may easily conclude from that 
 short hint that is given us of it, in the relation of his martyrdom," 
 where we are told that he was " a man in all things like unto the 
 apostles ; that as a good governor, by the helm of prayer and fasting, 
 by the constancy of his doctrine and spiritual labour, he opposed him- 
 self to the' floods of the adversary; that he was like a divine lamp 
 illuminating the hearts of the faithful by his exposition of the Holy 
 Scriptures; and lastly, that to preserve his church, he doubted not 
 freely, and of his own accord, to expose himself to the most bitter 
 death." This is in general the character of his behaviour in his church 
 of Antioch ; a greater than which can hardly be given to any man. 
 Nor indeed can we doubt but that he, who, as Eusebius ' tells us, and 
 as his epistles still remaining abundantly testify, was so careful of all 
 the other churches, to confirm them in a sound faith, and in a constant 
 adherence to their holy religion, was certainly much more vigilant to 
 promote the interests of piety within his own diocese, which was blessed 
 with his government above forty years.-'' 
 
 « Homil. in Ignat. p. 499, torn. i. Fevardent. ' Emest. Tentzel. Eiercit. Select, iii. 
 num. ii. p. 47. Comp#Dr. Grabe's Spicileg. torn. iL p. 1. ' Vid. Chrysost. Drat, in 
 Land. Ignat. Theodoret. torn. iv. p. 33, Dial. 1. Comp. Usser. Annot. in Epiat. ad 
 Antioch. p. 107. Pearson. Vind. Ignat. part ii. p. 107. ''Acts of Ignat. num. i. ii. 
 iii. « Hist. Eccles. lib. iii. cap. 36. /Euseb. Chron. ab anno 69ad 110,alii adll6. 
 Vid mfra. 
 
124 PRELIMINARY DISCOURSE 
 
 11. Hence we may observe what a tender concern he expresses in 
 all his epistles for his church at Antioch ; with what affection he re- 
 commends it to the prayers of those to whom he wrote ; and especially 
 to the care of his dear friend and fellow-disciple, St. Polycarp. And 
 when he heard at Troas of the ceasing of the persecution there, how 
 did he rejoice at it, and require all the neighbouring churches to rejoice 
 with him ; and to send their messengers and letters thither, to congra- 
 tulate with them upon that account ! " 
 
 12. Such was his affection towards his own church, and his care 
 of all the others round about him ; by both of which he became in 
 such an extraordinary fa,vour with them, that they thought nothing 
 could be sufficient to express their respect towards him. And there- 
 fore we are told, that when he was carried from Antioch to Rome, in 
 order to his suffering, all the churches everywhere sent messengers* 
 on his way to attend him, and to communicate to his wants. And 
 what is yet more, they were generally their bishops themselves that 
 came to meet him, and thought it a singular happiness to receive sbme 
 spiritual exhortations from him. And when he was dead, they paid 
 such an honour to his memory, as to account the few bones" that were 
 left of him by the wild beasts, more precious than the richest jewels : 
 insomuch that we are told, they ^^^ere several ages after taken up from 
 the place where they were first deposited, as not honourable enough 
 for them to lie in, and that being brought within the city where he 
 once was bishop, there was instituted a yearly festival in memory of 
 him. 
 
 13. As for what concerns the circumstances of his death, they are 
 so particularly recounted in the relation I have here subjoined of it, 
 that nothing more needs to be added to what is there delivered of this 
 matter. Yet one remark I cannot but make on that particular of his 
 story which has puzzled so many learned men • to account for, but 
 may easily be resolved, and I believe most truly tocf, into the over- 
 ruling hand of the Divine Providence ; and that is, of the sending of 
 this holy man from Antioch as far as Rome to suffer. For whatever 
 the design of the emperor-'' may have been in it, whether he intended 
 to increase his sufferings by a journey so wearisome, and attended 
 with so many bitter circumstances, as that must needs have been to a 
 person very probably, at that time, fourscore years of age ; or whether 
 he hoped by this means to have overcome his constancy, and to have 
 drawn him away from his faith ; or lastly, whether, as Metaphrastes^ 
 
 " See his Epistles to the Philadelp. Smym. and to St. Polycarp. ' Vid. Ignat. 
 
 Epist. et speciatim ad Rom. num. ix. Add. Act. Ignat. num. ix. " Vid. Act. Ignat. 
 num. xiii. '' Vid. Usserii Ann. in Act. Ignat num. xxjcvii. • Vid. Scalig. in Euseb. 
 ad Ann. 110. /Vid. Usser. Not. in Act. Ignat. num. ix. p. 39, 40. Tentzel. Exero. 
 iii. p. 49. s Matt, apud Coteler. 
 
OF THE MARTYRDOM OF ST. IGNATIUS. 125 
 
 teHs us, upon his consulting with those of the senate who were with 
 him, he was advised « not to let him suffer at Antioch, lest thereby he 
 should raise his esteem the more among the people, and render him 
 still more dear and desirable to them ;" we cannot doubt but that 
 God hereby designed to present to all the nations through which'he 
 was to pass, a glorious instance of the power of his religion, that could 
 enable this blessed martyr with so much constancy to despise all the 
 violence of his enemies, and to be impatient after those trials which 
 they hoped should have affrighted him into a base and degenerous 
 compliance with their desires. 
 
 14. This was indeed a triumph Worthy of the Christian religion : 
 nor was it any small advantage to the churches at such a critical time, 
 to have their zeal awakened, and their courage confirmed, both by the 
 example and exhortations of this great man, from Antioch even to 
 Rome itself. And we are accordingly told with what mighty comfort 
 and satisfaction they received his instructions, and, as the authors" of 
 his acts express it, " rejoiced to partake in his spiritual g?ft." 
 
 15. Nay, but if we may believe Mctaphrastes as to the effect which 
 the sufferings of this holy man had upon the mind of the emperor, the 
 church received yet greater benefit by his death ; " For Trajan," » 
 says he, "hearing of what had been done to Ignatius, and how un- 
 dauntedly he had undergone the sentence that was pronounced against 
 him ; and being informed that the Christians were a sort of men that 
 did nothing contrary to the laws, nor were guilty of any impieties, but 
 worshipped Christ as the Son of God, and exercised all temperance 
 both in meat and drink, nor meddled with any thing that was forbid- 
 den ; he began to repent of what he had done, and commanded that 
 the Christians should indeed be searched out, but that, being dis- 
 covered, they should not be put to death ; only they should not be 
 admitted into any offices, nor be suffered to meddle with any public 
 employs. Thus was not only the life of Ignatius of great use to the 
 church, but his very death the means of procuring much good to -it." 
 And what Metaphrastes here tells us, we find in effect delivered by 
 another author" of his acts, not yet set forth ; from whom he seems to 
 have taken his story, only with the addition of some farther circum- 
 stances of his own, to make it the more complete. 
 
 16. But though I should be far from envying any thing that might 
 make for the honour of this blessed martyr, yet are there many circum- 
 stances in the story which Metaphrastes has here put together, that 
 makes me justly call in question the truth of it. For first, it is evi- 
 dent, beyond all doubt, that the persecution was abated at Antioch 
 
 " Acts of Ignat num. ix. » Mart. Ignat apud Coteler. p. 1002. ' Vid. Usser. 
 
 Aimot in Act Ignat pp. 55, 56. 
 
 I. 2 
 
126 PRELIMINARY DISCOURSE 
 
 before Ignatius suffered, nay, before he was yet gone out of the Lesser 
 Asia. Insomuch, that in his three last epistles which he wrote from 
 Troas to the Philadelphians, the Smymseans, and to Polycarp himself, 
 he particularly takes notice of the peace of the church of Antioch, and 
 exhorts them to send congratulatory messages thither upon the account 
 of it. 
 
 17. Nor was this suspension of the persecution granted upon Igna- 
 tius's account, but upon the remonstrances which the emperor's own 
 officers made to him, both of the numbers of those that died for the 
 Christian faith, and of the innocency of their lives ; and lastly, of the 
 readiness with which they not only suffered when taken, but volun- 
 tarily came and presented themselves before those who were to con- 
 demn them. Two of these epistles, relating to this very persecution, 
 we have still remaining ; the one written by Tiberianus," president of 
 Palaestina Prima ; the other of Pliny the younger,* pro-prsetor of Bithy- 
 nia : and the answer of Trajan" to the latter, of which we find to have 
 been in the same words that Jo. Malela tells us he replied to the other ; 
 viz., "That the Christians should not be sought after; but if they 
 were brought before them and convicted, should be punished unless 
 they abjured." 
 
 18. The same is the account which not only * Eusebius, from Ter- 
 tuUian,' gives us of the emperor's order as to this matter ; but which 
 Suidas,^ after both, has left us of it : which makes it the more strange 
 to find such a different relation both in Bishop Usher's manuscript 
 author, and in Metaphrastes's Acts of Ignatius before mentioned.' It 
 is true that, notwithstanding these rescripts of the emperor, the perse- 
 cution still continued; nor was it so soon over in other places as it was 
 at Antioch. This is not only evident from the history of this time left 
 us by Eusebius,^ but may in general be concluded from the prayer* 
 which this holy saint made at his martyrdom ; where, say our acts, 
 " He entreated the Son of God in behalf of the churches, that he 
 would put a stop to the persecution, and restore peace and quiet to 
 them." But these were only local persecutions, as Eusebius' calls 
 them ; and proceeded rather from the fury of the people, and the per- 
 verseness of some particular governors, than from the design or com- 
 mand of the emperor. 
 
 19. As to the time of Ignatius's suffering, we are only told, in his 
 acts, that it was when Syria " and Senecius were consuls ; nor are 
 learned men yet agreed in what year to fix it. Eusebius, in his 
 Chronicle, places it in the year of Christ 110 ; Marianus Scotus, 112 ; 
 
 " Apud Usser. Annot. in Epist. ad Philadelph. not. 82. Et in Append, p. 9. ' Plin. 
 Secun. Epist. lib. x. epist. 97. =Ibid. Epist. 98. ''Hist. Eccles. lib. iii. c. 33. 
 
 " Apologet. cap. ii. fin voce Tpn'iavis. sLib..iii. c. 33. Hist. Eccles. ''Acta 
 
 Mart. Ignat. num. xii. ■ Euseb. ibid. » Or, Sura. 
 
OF THE MARTYRDOM OF ST. IGNATIUS. 127 
 
 Bishop Usher" yet sooner, in the year 107. And lastly, to name no 
 more, our most exact Bishop Lloyd,' followed therein by the late 
 critique upon Baronins, Antonius Pagi, yet later than any ; to wit, in , 
 the year that the great earthquake fell out at Antioch, and from which 
 Trajan himself hardly escaped; which, as Jo. Malela" accounts it, 
 and is followed therein by Bishop Usher in his computation, was in the 
 year 116. 
 
 20. And this may suffice to have been observed concerning the most 
 eminent passages that occur in the Acts of the Martyrdom of St. Igna- 
 tius. I shall need say nothing to the authority of the relation itself; 
 which, as it is written with all sincerity, and void of those additions 
 which later writers have made to these kind of histories, so we are told, 
 in the close of it, that it was compiled by those who' went with him from 
 Antioch, and were the eye-witnesses of his encounters. That the latter 
 part of these acts was added to the original account of the martyrdom of 
 this holy man, the learned Dr. Grabe has proved to be at least probable ; 
 but this does not at all affect the other parts of them, which the same 
 judicious writer receives as true and authentic. These acts were first 
 published from two very ancient manuscripts, by our most reverend 
 Archbishop Usher, in his appendix to his edition of Ignatius, anno 1647. 
 They have since been printed in their original Greek, by a very learned 
 man abroad; and reprinted by Dr. Grabe, in his Spicilegium, here in 
 England. From this last edition they are now translated into our own 
 language. I cannot tell whether it be worth the observing, that in the 
 collection made by the late learned Cotelerius of the writings of the 
 apostolical Fathers, instead of these genuine acts, there is inserted the 
 account which Metaphrastes put together of his sufferings, several ages 
 after. It would perhaps have made a more agreeable history to the 
 vulgar reader, had I translated that relation, rather than this, which is 
 much shorter, and wants many notable passages that are to be found 
 in that other. But, as I should then have departed from my desjgn 
 of setting out nothing but what I thought to be indeed of apostolical 
 antiquity, so, to those who love the naked truth, these plain acts will 
 be much more satisfactory than a relation filled up with the uncertain, 
 and too often fabulous circumstances of later ages. 
 
 "Annot in Act. Martyr. Ignat not. 39. 'Vid. Ant. Pagi. Critic, in Baron, ad 
 
 Ann. 108. «Apud Usser. loc. supi. cit. Comp. the Dissert, of Bishop Pearson in 
 
 the late edition of his Epistles at Oxford. 
 
A EELATION 
 
 MAETYEDOM OF ST. IGNATIUS. 
 
 Translated from the original Greek, pMithed ij/ Dr. Grabe, m Ait Spicileg. Patxum, 
 
 torn. ii. 
 
 I. When Trajan, not long since, came to the Roman empire, Igna- 
 tius, the disciple of St. John the apostle, [and evangelist ",] a man in 
 all things like unto the apostles,* governed the church of Antioch with 
 all care ; who being scarcely able to escape the storms of the many 
 persecutions before under Domitian, as a good governor, by the helm 
 of prayer and fasting, by the constancy of his doctrine and spiritual 
 labour," withstood the raging floods; fearing lest they should sink 
 those who either wanted courage, or were not well grounded '' in the 
 faith. 
 
 II. Wherefore the persecution being at present somewhat abated, he 
 rejoiced greatly at the tranquillity of his church ; yet was troubled as 
 to himself, that he had not attained to a true love of Christ, nor was 
 come up to the pitch' of a perfect disciple: for he thought that the 
 confession which is made by martyrdom, would bring him to a yet 
 more close and intimate union with the Lord/ Wherefore continuing 
 a few years longer with the church, and after the mamier of a divine 
 lamp^ illuminating the hearts of the faithful* by the exposition of the 
 Holy Scriptures, he attained to what he had desired. 
 
 III. For Trajan, in the nineteenth year * of his empire, being lifted 
 up with his victory over the Scythians and Dacians, and many other 
 nations, and thinking that the rehgious company of Christians was yet 
 wanting to his absolute and universal dominion, and thereupon threat- 
 ening them that they should be persecuted, unless they would choose 
 to worship the devil, with all other nations, fear obliged all such as live 
 reUgiously either to sacrifice, or to die. Wherefore our brave " soldier 
 of Christ, being in fear for the church of Antioch, was voluntarily 
 brought before Trajan, who was at that time there, on his way to 
 Armenia, and the Parthians, against whom he was hastening. 
 
 " Desunt. — Gr. ' Apostolical. ' Compare the Cotton MS. '' Magis simplices. 
 In MS. Cotton, infirmvm. — Gr. dKcpmorifw. « Order. tMore to a famtUiarity 
 
 of the Lord. s Candle. * Every man's heart. » See Bishop Pearson's Diss, 
 
 if tlie year of St. Ignatius's Martyrdom, p. 61. * Manly. 
 128 
 
MARTYRDOM OF ST. IGNATIUS. 129 
 
 IV. Being come into the presence of the emperor Trajan, the em- 
 peror asked him, saying, « What a wicked wretch" art thou, thus to 
 endeavour* to transgress our commands, and to persuade others also 
 to do likewise, to their destruction?"" Ignatius answered, '< No one 
 ought to call Theophorus after such a manner ; '' forasmuch as all 
 wicked spirits are departed far from the servants of God. But if, 
 because I am a trouble to those evil spirits, you call me wicked, with 
 reference to them I confess the charge ; for having [within me]" 
 Christ, the heavenly king, I dissolve all the snares of the devils."-'' 
 
 V. Trajan replied, <' And who is Theophorus V — Ignatius. " He 
 who has Christ in his breast." — Trajan. " And do not we then seem 
 to thee to have the gods within us,^ who fight for us against our ene- 
 mies .•'" — Ignat. " You err, in that you call the evil spirits of the 
 heathens, 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, his 
 only begotten Son, whose kingdom may I enjoy." 
 
 VI. Trqjari. " His kingdom you say* who was crucified under 
 Pontius Pilate." — Ignat. " His who crucified my sin, with the in- 
 ventor of it ; and has put all the deceit and malice of the devil under 
 the feet of those who carry him in their heart." — Trajan. "Dost 
 thou then carry him who was crucified within thee ?" — Ignat. " I do : 
 for it is written, « I will dwell in them and walk in them.' " ' — Then 
 Trajan pronounced this sentence against him : " Forasmuch as Igna- 
 tius has confessed that he carries about within himself Him that was 
 crucified, we command that he be carried, bound by soldiers, to the 
 great Rome, there to be thrown to the beasts, for the entertainment* of 
 the people." 
 
 VII. 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 put into 
 iron bonds with thy apostle Paul." Having said this, he with joy put 
 his bonds about him ; and having first prayed for the church, and com- 
 mended it with tears unto the Lord, he was hurried away, like a choice 
 ram, the leader of a good flock, by the brutish soldiers, in order to 
 his being carried to Rome, there to be devoured by the bloodthirsty 
 beasts. 
 
 VIII. Wherefore with much readiness and jo^, out of his desire to 
 suffer, he left; Antioch, and came to Seleucia ; from whence he was to 
 sail. And after a great deal of toil, being come to Smyrna, he left the 
 
 « Demi. Vid. Pears. Vind. Ign. par. ii. cap. 13. ' ZmDod^M!/.— Gr. To set thyself. 
 
 ' That they may be miserably destroyed. — Gr. '' KamSatpoya. ' Desunt-Gr. / Of 
 those. ^In our mind. — Gr. In our breast : so MS. Cotton. To have an wndcrstarid- 
 ing of the gods, or, the gods according to wnderstanding. So the other, of Abp. Usher. 
 Metaphrastes joins both together. Vid. Annot. Usser. num. 5. * You tnean him.-- 
 Gr. ' 2 Cor. vi. 16. >> Gi^— Delight. 
 17 
 
130 A RELATION OF THE 
 
 ship with great gladness, and hastened to see- the holy Polycarp, his 
 fellow-scholar," who was bishop there ; for they had both of them been 
 formerly the disciples of St. John. 
 
 IX. Being brought to him, and communicating to him some spi- 
 ritual gifts, and glorying in his bonds, he entreated, first of all, the 
 whole church, (for the churches and cities of Asia attended' this holy 
 man by their bishops, and priests, and deacons, all hastening to him^ 
 if by any means they might receive some part of his spiritual gift,)" 
 but more particularly Polycarp, to contend* with God in his behalf; 
 that being suddenly taken by the beasts from the world," he might 
 appear before the face of Christ. And this he thus spake, and testi- 
 fied, extending so much his love for^ Christ as one who was about to 
 receive heaven through his own good confession, and the earnest con- 
 tention of those who prayed together with him ; and to return a recom- 
 pense to the churches, who came to meet him by their governors, he 
 sent^ letters of thanks to them, which distilled spiritual grace, with 
 prayer and exhortation. Seeing therefore all men so kindly affected 
 towards him, and fearing lest the love of the brotherhood should pre- 
 vent his hastening to the Lord, now that a fair door of suffering was 
 opened to him, he wrote the epistle we here subjoin to the Romans^ 
 (See the epistle before.) 
 
 X. And having thus strengthened such of the brethren at Rome as 
 ■were against his martyrdom, by this epistle, as he desired ; setting sail 
 from Smyrna, (for he was pressed by the soldiers to hasten to the 
 public spectacles at great Rome, that being delivered to the wild beasts 
 in sight of the people of the Romans, he might receive the crown for 
 which he strove,) he came to Troas, from whence going on, being 
 brought to Neapolis, he passed by Philippi through Macedonia, and 
 that part of Epirus which is next to Epidamnus ; having found a ship 
 in one of the seaports, he sailed over the Adriatic sea ; [and from 
 thence entering into the Tyrrhene,]' and passing by several islands and 
 cities, at length he saw Puteoli ; which being showed to the holy man, 
 he hastened to go forth, being desirous to walk from thence, in the 
 way that Paul the apostle bad gone ; " but a violent wind arising, and 
 driving on the ship, would not suffer* him so to do ; wherefore com- 
 mending the love of the brethren in that place, he sailed forward. 
 
 XI. And the wind continuing favourable to us, in one day and a 
 night, we indeed were unwillingly hurried on, as sorrowing to think 
 of being separated from this holy martyr : but to him it happened 
 justly according to his wish, that he might go the sooner * out of the 
 
 • Co-auditor. ' Gr. — Received. ' Partake of his spiritual blessing. — ^MS. Cotton. 
 Hear his cBscourses. — Metaphrast. '' To contend to his purpose. ' That the more sud- 
 
 denlif disappearing to the world. t To. sGt. — By sending. *Acts3cxviii. 13, 14. 
 • The ship being repelled from the forepart would not permit. • Being, in haste to go. 
 
MARTYRDOM Of ST. IGNATIUS. 131 
 
 worid, and attain unto the Lord, whom he loved. Wherefore, sailing 
 into the Roman port, and those impure sports being almost at an end, 
 the soldiers began to be offended at our slowness ; but the bishop 
 with great joy 'complied with their hastiness. ' 
 
 XII. Being therefore soon forced away from the port so called, we 
 forthwith met the brethren, (for the report of what concerned the holy 
 martyr was spread abroad,) who were full of fear and joy : for they 
 rejoiced in that God had vouchsafed them the company of Theopho- 
 rus, but were afraid, when they considered that such an one was 
 brought thither to die. Now some of these he commanded to hold 
 their peace who were the most zealous ° for his safety, and said, that 
 " they would appease the people, that they should not desire the de- 
 struction of the just:"' who presently knowing this by the spirit,, and 
 saluting all of them, he desired them that they would show a true love 
 to him : disputing yet more with them than he had done in his epistle, 
 and persuading them not to envy him who was hastening unto the 
 Lord. And so, all the brethren kneeling down, he prayed to ° the Son 
 of God, in behalf of the churches, that he would put a stop to the 
 persecution, and continue the love of the brethren towards each other ; 
 which being done, he was with all haste led into the amphitheatre, and 
 speedily, according to the command of Ceesar before given, thrown in, 
 the end of the spectacles being at hand. For it was then a very 
 solemn day, called in the Roman tongue the thirteenth of the calends 
 of January ; upon which the people were more than ordinarily wont 
 to be gathered together. Thus was he delivered to the cruel beasts, 
 near the temple, by wicked men ; so that the desire of the holy martyr, 
 Ignatius, might be accomplished ; as it is written, " The desire of the 
 righteous is acceptable ;" " namely, that he might not be burdensome 
 to any of the brethren, by the gathering of his relics, but might be 
 wholly devoured by them ; according as in his epistle he had before 
 wished that so his end might be. For only the greater and harder of 
 his holy bones remained ; which were carried to Antioch, and there 
 put up in a napkin, as an inestimable treasure left to the church by the 
 grace which was in the martyr. 
 
 XIII. Now these things were done the thirteenth of the calends of 
 January, that is the twentieth day of December ; Sura and Synecius 
 being the second time consuls of the Romans ; of which we ourselves 
 were eye-witnesses. And being the night following watching, with 
 tears, in the house, praying to God with our bended knees^ that he 
 would give us, weak men, some assurance of what had been before 
 done, — it happened, that falling into a slumber, some of us, on the 
 sudden, saw the blessed Ignatius standing by us, and embracing us,. 
 
 'Hot, iQfdetanpUbemadnonexpetereperderejustvm. 'Entreated, ""Provi. 
 X. 24. 
 
132 MARTYRDOM OF ST. IGNATIUS. 
 
 others beheld the blessed martyr praying for us ; others, as it were, 
 dropping with sweat, as if he were just come from his great labour, 
 and standing by the Lord. 
 
 XIV. Which when we saw, being filled with joy, and comparing 
 the visions of our dreams with one another, we glorified God, the ^ver 
 of all good things ; and being assured of the blessedness of the saint," 
 we have made known ' unto you both the day and the time ; that be- 
 ing assembled together according to the time of his martyrdom, we 
 may communicate with the combatant, and most valiant martyr of 
 Christ, who trod under foot the devil, and perfected the course he had 
 piously desired, in Christ Jesus our Lord ; by whom, and with whom, 
 all glory and power be to the Father, with the blessed Spirit, for ever 
 and ever. Amen. 
 
 " Beatificantes Sanctum. Pronowncing him blessed. ''Having manifested, or made 
 known. 
 
PEELIMINARY DISCOURSE 
 
 BY THE CHURCH OF SMYHNA CONCERNING IT. 
 
 That there were heretofore seTCral called by the name of Polycarp — Both the country 
 and parentage of St, Polycarp uncertain — What he was before his convereion, and by 
 whom converted — He is made bishop of Smyrna by the apostles — How he behaved 
 himself in that office — The great veneration which the Christians had for him — Of 
 his journey to Borne, and what he did there — The testimony of St. John concerning 
 him, Bev. ii. 8 — Of the time oT St. Polycarp's martyrdom — What persecutions the 
 church then laboured under — Of the epistle of the church of Smyrna concerning his 
 sufferings, and the value which the ancients put upon it — Of the miracle that is said 
 to have happened at his death — What his age was when he suffered — What the day 
 of his suffering — ^In what place he was put to death — Of the authority of the present 
 epbtle ; and its translation into our own language. 
 
 1. The epistle of the church of Smyrna, (the next piece that follows 
 in the present collection,) however it makes mention of some others 
 that suffered at the same time with St. Polycarp, for the faith of Christ ; 
 yet, insisting chiefly upon the particulars of his passion, and being 
 designed by that church to communicate to all the world the glorious 
 end of their beloved bishop, and most worthy and constant martyr of 
 Christ, I shall observe the same method in treating of this, that I did 
 in discoursing of the acts of St. Ignatius before ; and speak somewhat 
 of the life of St. Polycarp first, before I come to consider the account 
 that is here given us of his death. 
 
 2. That there were several of the name of Polycarp heretofore, and 
 who must therefore carefully be distinguished from him of whom we 
 are now to discourse, has been evidently shown by the late learned 
 editor" of his epistle. As for our Polycarp, the disciple of St. John, 
 and the great subject of the present marfyrology, we have little account 
 either what was his country, or who his parents. In general, we are 
 told that he Avas born somewhere in the East ; as Le Moyne thinks," 
 not far from Antioch ; and perhaps from Smyrna itself, says our learned 
 Dr. Cave." Being sold in his childhood, he was bought by a certain 
 noble matron whose name was Calisto, and bred up by her, and at 
 her death made heir to all her estate ; which though very considerable, 
 he soon spent in works of charity and mercy." 
 
 3. His Christianity he received in his younger years, from Bucolus, 
 bishop of Smyrna : by whom being made ' deacon and catechist of 
 that church, and discharging those offices with great approbation, he 
 was, upon the death of Bucolus, made bishop of Smyrna by the apos- 
 
 <• Le Moyne Prol. ad Var.Sacr. 'Ibid. « Life of St. Polycarp, p. 112. So the 
 Roman Marfyrology. ''Le Moyne, Cave, &c 'Ibid. 
 
 M 133 
 
134 PRELIMINARY DISCOURSE 
 
 ties;" and particularly by St. John," whose disciple, together with 
 Ignatius, he had before been. 
 
 4. How considerable a reputation he gained by his wise adminis- 
 tration of this great office, we may in some measure conclude from 
 that character which his very enemies gave of him at his death : when 
 crying out that he should be thrown to the lions, they laid this to him 
 as his crime, but which was indeed his chiefest honour." " This," 
 say they, "is the doctor of Asia, the father of the Christians, and the 
 overthrower of our gods." And when he was burnt they persuaded 
 the governor not to suffer his friends to carry away any of his remains," 
 " Lest," say they, » the Christians, forsaking him that was crucified, 
 should .begin to worship Polycarp." 
 
 5. Nor was it any small testimony of the respect which was paid to 
 him, that (as we are told in this epistle) the Christians would not suffer 
 him to pull off his own clothes, but strove who should be the most 
 forward to do him service ; thinking themselves happy if they could 
 but come to touch his flesh. " For," says the epistle, "he was truly 
 adorned with such a good conversation," as made all men pay a more 
 than ordinary respect to him. 
 
 6. Hence St. Hierome ' calls him the prince of all Asia ; Sophronius 
 the of^KJjyosi or chief ruler, perhaps, says a learned man,^ in opposition 
 to the Asiarchae of the heathen spoken of in his epistle : signifying 
 thereby, that as they were among the Gentiles the heads of their sacred 
 rites, and presided in the common assemblies and spectacles of Asia, 
 so was Polycarp among the Christians a kind of universal bishop or 
 primate, the prince and head of the churches in those parts. 
 
 7. Nor was his care of the church confined within the bounds of 
 the Lesser Asia, but extended even unto Rome itself: whither we are 
 told^ he went upon the occasion of the Quarto-deciman controversy, 
 then on foot between the eastern and western churches, and which he 
 lioped to have put a stop to by his timely interposition with those of 
 Rome. But though Anicetus and he could not agree upon that point, 
 each alleging apostolical tradition to warrant them in their practice, 
 yet that did not hinder but that he was received with all possible re- 
 spect there, and officiated in their churches in presence of the bishop," 
 and communicated' with him in the most sacred mysteries of religion. 
 
 8. While he was at Rome, he remitted nothing of his concern for 
 the interests of the church, but employed his time partly in confirming 
 
 "Irenseus, lib. iii. cap. 3. Euseb. Hist. Eccles. lib. iv. cap. 14. Vid. Tentzel. Exerc. 
 select, de Polyc. iii. sect. 5. ' Tertul. de P/tescr. Haret. c. 32. Hieron. de Script, in 
 Polycarp. Vii Martyrol. Jan. xxvi. = Epistle of the church of Smyrna, num. xii. 
 ■'Ibid. num. xvii. «De Script, in Polycarp. Sophron. Interp. Graec. -^Le Moyne 
 Prol. ad Var. Sacr. sEuseb. Hist. Eccles. lib. iv. cap. 14. * Vid. Vales. Annot. ad 
 Euseb. Eccl. Hist. lib. iv. cap. 14. Tentzel. Exercit, de Polycarp. sect. ix. ' Le 
 Moyne^ VTOlegom, ad Vai. Sacr. 
 
OF THE MARTYRDOM OF ST. POLYCARP. 135 
 
 those who were sound in the faith, but especially in drawing over 
 those who were not, from their errors. In which work how successful 
 he was, his own scholar Irenaeus" particularly recounts to us. 
 
 9. What he did after his return, and how he discharged his pastoral 
 office to the time of his martyrdom, we have little further account ; 
 nor shall I trouble myself with the stories which Pionius," without any 
 good grounds, has recorded of the life of this holy man. But that he 
 still continued with all diligence to watch over the flock of Christ, we 
 have all the reason in the world to believe ; and that not only from 
 what has been already observed, but from one particular more which 
 ought not to be omitted; namely, that when Ignatius was hurried 
 away from his church of Antioch to his martyrdom, he knew none so 
 proper to commend the care of it to as to this excellent man ; or "= to 
 supply by his own letters, what the other had not time to write, to all 
 the other churches round about. 
 
 10. But I shall close up this part of the life of this holy saint with 
 the testimony which St. John has given to him, (Rev. ii. 8,) and 
 which, as it Eiffords us a sufficient evidence of the excellency of his 
 life, so does it open the way to what we are next to consider, viz. his 
 death and passion. " Unto the angel of the church in Smyrna, write ; 
 These things saith the First and the Last, which was dead, and is 
 alive. I know thy works, and tribulation, and poverty, (but thou art 
 rich,) and I know the blasphemy of them which say they are Jews, and 
 are not, but are |he synagogue of Satan. Fear none of those things 
 which thou shalt suffer : behold, the devil shall cast some of you into 
 prison, that ye may be tried : and ye shall have tribulation ten days. 
 Be thou faithful unto death, and I will give thee a crown of life." 
 
 11. And this brings me to that which I am chiefly to insist upon, 
 namely, the death of this blessed martyr ; the subject of that epistle 
 which is subjoined from the church of Smyrna concerning it. And 
 here I shall, in the first place, take for granted what our learned bishop 
 Pearson* seems to have proved beyond contradiction, that St. Polycarp 
 suffered, not, as is commonly supposed,' about the year of Christ 167, 
 or as bishop Usher-' has stated it, yet later, 169, much less as Petit,* 
 still later, 175 ; but under the emperor Antoninus Pius, in the year 
 of our Lord 147. Now that the Christians about that time, and espe- 
 cially those of Asia, lay under some severe persecutions, is evident 
 from the Apology which Justin Martyr about this very time presented 
 to the emperor, in order to a mitigation of them : which, however, 
 Baronius," and after him Valesius,* place two or three years later ; yet 
 
 » Apud. Buseb. loc. sit. ' Apud Tentzel. Exercit. Select, iv. p. 76, &c. ' See his 
 Epistle to Polycarp. num. viii. ''Dissert. Chron. part II. a cap. 14 ad 20. «Euseb. 
 Chion. /Not. in Epist. Smyrn. 104, 105. Comp. Tentz. Exercit. de Polycarp. sec. 
 xxL ' sVid. Cave Hist Eccles. in Polycarp. » Ad An. 150. Comp. Spond. Epi- 
 tom. ibid. •Annot. in Euseb. lib. iv. cap. 8. 
 
136 PRELIMINARY DISCOURSE 
 
 hath their opinion no certain grounds ; nor does any thing hinder as 
 from reducing that apology to the same time with St. Polycarp's mar- 
 tyrdom ;" nay, and some have carried it still higher, even to the begin- 
 ning of that emperor's reign ; as both Eusebius' among the ancients, 
 and his learned editor Scaliger," not to mention any others,^ of later 
 times, have done. 
 
 12. What the efiect of this Apology was we cannot certainly tell ; 
 but that the persecution was not presently put to an end, not only the 
 Second Apology of the same father, (however the critics differ about 
 the same,) but that which Eusebius* tells us was afterwards pre- 
 sented to his successor, Marcus Aurelius, by Melito, bishop of Sardis, 
 plainly makes appear, in which he complains that " the Christians were 
 still informed against by wicked men, greedy of what they had ; and 
 prosecuted, notwithstanding the several orders that his father had given, 
 and the letters he had himself written to the contrary." It is true 
 Eusebius tells us that the ..emperor Antoninus Pius-' had set out an ef- 
 fectual edict in favour of the Christians, and that particularly addrfissed 
 to the common council of Asia, not long before the time in which we 
 suppose St. Polycarp to have suffered. And this seems to leave it 
 under some doubt how a persecution could have been again revived 
 against the church within so short a time, and after such a vigorous 
 edict of an emperor still living, to the contrary. But it is evident 
 Eusebius must have mistook the emperor, and have set down that for 
 the rescript of Antoninus Pius which was indeed set out by Marcus 
 Aurelius immediately after his death ; as both the inscription shows, 
 and^ Valesius and others have evidently made it appear to be. 
 
 13. It was, then, in one of these * topical persecutions so frequent in 
 the Lesser Asia, that the storm, happening to fall in a particular man- 
 ner upon the church of Smyrna, carried off this holy martyr among the 
 rest. What the particular circumstances of his passion were it would 
 be impertinent for me to relate in this place, seeing they are so fully 
 and exactly described in the epistle of which we are now discoursing, 
 a piece so excellently composed, that Eusebius thought it worthy to 
 be almost entirely transcribed into his Ecclesiastical History ; and of 
 which a very great man* of the last age professed, " That he knew not 
 any thing in all ecclesiastical antiquity, that was more wont to affect 
 his mind ; insomuch that he seemed to be no longer himself when he 
 read it, and believed that no good Christian could be satisfied with 
 
 " See Dr. Grabe's Dissert, de Justin. M. Spicileg. PP. sec. ii. p. 150, &c. ' Euseb. 
 Chron. ann. 143. ' Scalig. Annot. in Euseb. p. 310. ''Petav. in Epipban. Hseres. 
 xlvi. Anton, in Pagi in Baron, ad an. 1 50. num. 3. Herman. Contract. Marian. Scot. 
 &c. "Hist. Eccles. lib. iv. cap. 36. /Ibid. lib. iv. cap. 13. ? Vales, in lib. iv. 
 c. 13. Euseb. et infra, in c. 36, p. 73. Add. Ant. Pagi Critic, in Baron, ad an. 154. 
 num. iv. "Euseb. Hist. Eccles.lib. iv.cap. 15,p. 104. • Scalig. Animadv. in Euseb. 
 p. 221. num. 3183. 
 
OF THE MARTYRDOM OF ST. POLYCARP. 137 
 
 reading often enough this, and the like accounts, of the sufferings of 
 those blessed martyrs who in the primitive times laid down their lives 
 for the faith." 
 
 14. Nor did the ancients put any less value upon this piece, which, 
 as Gregory of Tours" tells us, was even to his time read publicly in 
 the Gallican churches, and no doubt made a part of that annual re- 
 membrance which the churches of Asia kept of his martyrdom, 
 
 15. But though I think it needless to mention here any thing of 
 what the following epistle relates concerning the passion of this holy 
 man, yet one circumstance there is, which both Eusebius and Ruffinus' 
 having omitted, is also passed by in the following translation, though 
 found in the Acts, as set out from the Barroccian manuscript by Arch- 
 bishop Usher : and that is this, that, the soldier or officer having struck 
 his lance into the side of,the saint, there came forth a pigeon, together 
 with a great quantity of blood, as is expressed in the following epistle. 
 Now, though there may seem to have been something of a foundation 
 for such a miracle in the raillery of Lucian,^ upon the death of Pere- 
 grinus the philosopher, who burnt himself about the same time that St. 
 Polycarp suffered, and from whose funeral pile he makes a vulture to 
 ascend, in opposition, it may be, to St. Polycarp's pigeon ; if indeed 
 he designed, (as a learned man' has conjectured,) under the story of 
 that philosopher, to ridicule the life and sufferings of Polycarp ; yet, I 
 confess, I am so little a friend to such kind of miracles, that I thought 
 it better, with Eusebius, to omit that circumstance, than to mention it 
 from Bishop Usher's manuscript. And indeed, besides the strangeness 
 of such an adventure, I cannot think, had any such thing truly hap- 
 pened at his death, that not only Eusebius should have been ignorant 
 of it, but that neither St. Hierome, nor Ruffinus, nor the Mensea of the 
 Greek church, should have made the least mention of it. Either, 
 therefore, there must have been some interpolation in the manuscript 
 set forth by that learned man ; or, because that does not appear, per- 
 haps it may be better accounted for by the mistake of a single letter-*" 
 in the original ; which will bring it to no more than what Eusebius has 
 in effect said, that "there came out of his left side a great quantity of 
 blood," 
 
 16. As for what concerns the time of his martyrdom, I have before 
 shown the diSerent computations which learned men have made of it. 
 Nor are they less at variance about the age^ of this holy martyr when 
 he suffered, than about the year of his suffering : for though St. Poly- 
 
 "De Glor. Mart. cap. Ixxxvi. 'Vid. Usser. Annot. in Act. Polyc. num. Ixxvii. 
 'Num. xvi. ''De Morte Peregrini; p. 1006. Aurel. Prudent, reports the same of 
 Eulalia ; but he made his pigeon to fly out of her mouth just as she expired, ntpi ^rapii'. 
 Hymn iii. ver. 160. 'Le Moyne Var. Sacr. Prol. ad tom. I. fSo Le Moyne cor- 
 rects it, Prol. ad Varia Sacra : reading for 'EJijXSs ircpunspa, 'EfiiXS' k' dfumpd. s Vid. 
 Tentzel. lExercit. Select, de Polycarp. sec. xxxiv. 
 
 18 m2 
 
138 PRELIMINARY DISCOURSE 
 
 carp expressly told the proconsul, as we read in the following epistle," 
 that he had " served Christ eighty and six years ;" yet some" interpret 
 this of the number of years since his conversion; others" of "those of 
 his whole life. But however thus much is .evident, that, whichsoever 
 of the two be in the right, they will either of them make good what 
 Irenaeus^ has told us of him, that "he was very old when he died;" 
 from which nothing can be concluded either for the former of these 
 opinions, or against the latter. 
 
 17. But the following acts of his martyrdom go yet farther : they 
 tell us that he not only suffered at "so great an age;" but upon the 
 " great Sabbath, the second day of the month Xanthicus, before the 
 seventh calend of May, about two o'clock." What is meant by this 
 " great Sabbath" is another point much debated, but ne*'er like to be 
 agreed among learned men ; whose opinions-are examined at large by 
 Bishop Usher,' Valesius,^ Le Moyne,^ Bishop Pearson," and others,* 
 upon this occasion. But if we were right before, in assigning the year 
 of his suffering, as I think we were, then we must conclude the great 
 Sabbath to have been the same here that is usually called by that name 
 among ecclesiastical writers, namely, the Saturday in the holy week ; 
 to which all the other characters here assigned are exactly correspon- 
 dent. And then, according to this computation, St. Polycarp will 
 have suffered in the year of Christ 147, being March the 26th, the 
 Saturday before Easter, about the eighth hour. 
 
 18. The place in which he suffered was a large amphitheatre, in 
 which the common assemblies of Asia were wont to be kept ; and, 
 as we are told by those who have travelled into those parts," is in 
 some measure stiU remaining, and shown as the place of St. Polycarp's 
 martyrdom. I say nothing to that which some have observed upon this 
 occasion of the calamities which not long after fell upon the city of 
 Smyrna, and which may seem to have been the effect of the Divine 
 vengeance, punishing them for their cruelty towards this excellent 
 man and the rest of his companions who suffered togelher with him ; 
 because this is without the bounds of my present design, which leads 
 me only to consider what concerns the epistle of the church of Smyrna, 
 to which that which followed the death of Polycarp has no relation. 
 
 1 9. Having now passed through the chief parts of the following re- 
 lation, and which seemed most to require our animadversion, it is time 
 for me to observe concerning the epistle itself, which is here subjoined, 
 
 » Num. ix. > Vid. Prsef. TJsser. ad Act. Ignat. et Polycarp. p. ult. Comp. Tentzel. 
 disp. iv. de Polycarp. sec. iii. iv. 'Pearson. Dissert Chron. part ii. c. 15. ''Iren. 
 
 contr. Haeres. lib. iii. c. 3. ' In Act. Polyc. num. 104, 105. /Aimot. in Euseb. 
 
 pp. 66, a. « Proleg. ad Var. Sacr. * Dissert. Chron. par. ii. c. 18. ' Ant. Pag. 
 
 Critic, in Baron, ad an. 169. Tentzel. Exerc. de Polyc. sec. xxv. xxxi. &c. ' Smith 
 Epist. de vii. Asise Eccles. Tavemier, Wheeler, &c. Vid, Tentzel. Exercit. Select, iv. 
 Eec. xxxii. xxxiii. 
 
OF THE MARTYRDOM OF ST. POLYCARP. 139 
 
 that it is a piece of most unquestionable credit and antiquity. As for 
 the main body of it, we find it preserved in the Ecclesiastical History 
 of Eusebius," who lived not above an age and a half after the writing 
 of it. And even the manuscript itself, made use of by Bishop Usher, 
 is so well attested that we need not any farther assurance of the truth 
 of it. The sum of the account which we have given us of it is this, 
 " that Caius, an acquaintance of St. Irenaeus, the disciple of Polycarp, 
 transcribed it from the copy of that father ; and Socrates the Corin- 
 thian from Caius; and from Socrates' copy was transcribed that 
 manuscript which we still have of it.'" 
 
 20. Twice has this epistle been put mto our own language, as far 
 as the History of Eusebius has given occasion for the translation of it. 
 What those editions are I cannot tell, having never perused either of 
 them. But I suppose it is now for the first time joined in an entire 
 piece together, and so communicated to the English reader. In my 
 translation of it I have strictly followed the edition of our most reve- 
 rend primate, from which Cotelerius's is but a copy ; nor have I, that I 
 know of, departed in the least circumstance from it, except in that one 
 for which I have before accounted. So that I may venture to say I have 
 here truly set forth the epistle of the church of Smyrna, as near as our 
 language would serve to express the sense, if not to come up to the 
 beauty and vigour of the original. 
 
 •Lib. iv. c. 15. 'See below. 
 
CIRCULAR EPISTLE 
 
 OF THE 
 
 CHURCH OF SMYRNA 
 
 OONOEKNINd THE 
 
 MAETYEDOM OF ST. POLYCAEP. 
 
 The church of God which is at Smyrna, to the church of God which 
 is at Philadelphia," and to all the other assemblies ° of the holy catholic 
 church in everyplace; mercy, peace, and love from God the Father, and 
 our Lord Jesus Christ, be multiplied. 
 
 I. We have written to you, brethren, both of what concerns the 
 other martyrs, but especially Polycarp the blessed, who by his suffer- 
 ings ' put an end to the persecution ; setting, as it were, his seal to it. 
 For almost all things that went before were done that the Lord might 
 show us, from above, a martyrdom truly such as became the gospel. 
 For he expected to be delivered up, even as the Lord also did, that 
 we should become the followers of his example ;'" considering not only 
 what is profitable for ourselves, but also for our neighbours' advantage. 
 For it is the part of a true and perfect charity to desire not only that a 
 man's self should be saved, but also all the brethren. 
 
 II. The sufferings,' then, of all the other martyrs, were blessed^ and 
 generous ; which they underwent according to the will of God. For 
 so it becomes^ us, who are more religious than others, to ascribe 
 the power and ordering of all things unto him. And, indeed, who 
 can choose but admire the greatness of their mind, and that admirable 
 patience, and love of their Master, which then appeared in them ; who, 
 when they were so flayed with whipping, that the frame and structure 
 of their bodies were laid open to their very inward veins and arteries, 
 nevertheless endured it ? And when all that beheld them pitied and 
 lamented them, yet they showed so great a generosity of mind, that 
 not one of them let so much as a sigh or a groan escape them, plainly 
 showing," that these holy martyrs of Christ, at the very same time that 
 
 • they were thus tormented, were absent from the body; or, rather, that 
 the Lord stood by them, and conversed with them. Wherefore, being 
 
 » Philomelia. Vid. Annot. TJss. n. 1. Comp. Vet. Lat. Interpr. et Euseb. Hist Eccles. 
 1. iv. c. 15. 'llapoojdW 'Martyrdom. ^Him. 'Martyrdoms. f Happy. 
 
 «Vid. Correct. Coteler. et Vales, in Annot. ad Euseb. 1. iv. c. 15, p. 61. ''Shmiing to 
 
 all of us, 
 
 140 
 
MARTYRDOM OF ST. POLYCARP. 141 
 
 supported by ° the grace of Christ, they despised all the torments of the 
 world; by the sufferings of an hour redeeming themselves from ever- 
 lasting punishment. For this cause, even the fire of their cruel and 
 barbarous executioners seemed cold to them,; whilst they hoped thereby 
 to escape* that fire which is eternal, and shall never be extinguished ; 
 and beheld, with the eyes of faith," those good things which are re- 
 served for them that endure to the end ; " which neither ear has heard, 
 nor eye seen, nor have they entered into the heart of man.""" But to 
 them they were now revealed ° by the Lord ; as being no longer men, 
 but already become angels. In like manner, those who were con- 
 demned to the beasts, and kept a long time in prison, underwent many 
 cruel torments ; being forced to lie upon sharp spikes,-'' laid under their 
 bodies, and tormented with divers other soi|s of punishments ; that so, 
 if it were possible, the tyrant, by the length of their sufferings, might 
 have brought them to deny Christ. 
 
 III. For, indeed, the devil did invent many things against them ; 
 but, thanks be to God, he was not able to prevail over all; for the 
 brave Germanicus strengtnened those that feared^ by his patience, and 
 fought gloriously with the beasts. For when the proconsul would have 
 
 - persuaded him, telling him that he should consider his age, and spare 
 himself, he pulled the wild beast to him, and provoked him, being 
 desirous the more quickly to be delivered from a wicked and unjust 
 world." Upon this, the whole multitude, wondering at the courage of 
 the holy and pious race of Christians, cried out, " Take away those 
 wicked wretches ;' let Polycarp be looked out." 
 
 IV. Then one named Quintus, a Phrygian, being newly come from 
 thence, seeing the beasts, was afraid. This was he who forced him- 
 self and some others to present themselves, of their own accOrd, to the 
 trial. Him, therefore, the proconsul persuaded, with many promises, 
 to swear and sacrifice. For which cause, brethren, we do not com- 
 mend those who offer themselves to persecution, seeing the gospel 
 teaches no such thing. 
 
 V. But the most admirable Polycarp, when he first heard that he 
 was called for, was not at all concerned at it, but resolved to tarry in 
 the city. Nevertheless, he was at the last persuaded, at the desire of 
 many, to go out of it. He departed, therefore, into a little village, 
 not far distant from the city, and there tarried with a few about him ; 
 doing nothing, liight nor day, but praying for all men, and for the 
 churches which were in all the world, according to his usual custom. 
 And as he was praying, he saw a vision three days before he was 
 taken ; and behold, the pillow under his head seemed to him on fire. 
 
 " Mending to. * For they had before their eyes to escape. ' Of their heart. "* 1 Cor. 
 ii. 9. ' Shoum. f See Bishop Usher's Annot. n. 7. Euseb. 1. iv. c. 15, et in eum 
 Annot Valesii, p. 63, D. f Their fearfuiness. » Life of them. ^Atheists, 
 
142 CIRCULAR EPISTLE CONCERNING THE 
 
 Whereupon, turning to those that were with him, he said prophetically, 
 that he should be " burnt aUve. 
 
 VI. Now when those who were to take him drew near, he departed 
 into another village; and immediately they who sought him came 
 thither. And when they found him not, they seized upon two young 
 men that were there ; one of which, being tormented, confessed. For 
 it was impossible he should be concealed, forasmuch as they who be- 
 trayed him were his own domestics. So the officer who is also called 
 cleronomus^ (Herod by name,) hastened to bring him into the lists ; 
 that so Polycarp might receive his proper portion, being made par- 
 taker of Christ, and they that betrayed him undergo the punishment 
 of Judas. 
 
 VII. The Serjeants, therefore, and horsemen, taking the young lad 
 along with them, departed about supper-time (being Friday) with 
 their usual arms, as it were against a thief or a robber. And being 
 come to the place where he was, about the close of the evening, they 
 found him lying down in a little upper room ; from whence he could 
 easily have escaped into another place, but he would not, saying, 
 " The will of the Lord be done." Wherefore, when he heard that 
 they were come to the house, he went down and spake to them. And 
 as they that were present wondered at his age and constancy, some of 
 them began to say, " Was there need of all this care" to take such an 
 old man .'"' Then presently he ordered that the same hour there 
 should be somewhat got ready for them, that they might eat and drink 
 their fill ; desiring them withal that they would give him one hour's 
 liberty the while, to pray without disturbance.'' And when they had 
 permitted him, he stood praying, being full of the grace of God, so 
 that he ceased not for two whole hours, to the admiration of all that 
 heard him; insomuch that many of the soldiers began to repent that 
 they were come out against so godly an old man. 
 
 VIII. As soon as he had done his prayer — in which he remembered 
 all men, whether little or great, honourable or obscure, that had at any 
 time been ' acquainted with him ; and, with them, the whole catholic 
 church, over all the world — the time being come that he was to depart, 
 the guards set him upon an ass, and so brought him into the city, being 
 the day of the great Sabbath. And Herod, the chief officer, vsdth his 
 father Nicetes, met him in a chariot. And having taken him up to 
 them, and set him in the chariot, they began to persuade him, saying, 
 " What harm is there in it, to say, Lord Csesar, and sacrifice, (with the 
 rest that is usual on such occasions,) and so be safe ?" But Polycarp, 
 at first, answered them not : whereupon they continuing to urge him, 
 
 " / must be. ''Justice of the peace. — ^Vid. Usser. in loc. num. 14, 15. Vales, in 
 
 Euseb. p. 63. D. ' Why was all this diligence? — ^Vid. Annot. 20, Usser. in loc. 
 
 *Freely. 'Comp. Euseb. 1. iv. c. 15, p. lO. B.edit. Vales, et Annot. Vales, p. 62, C. 
 
MARTYRDOM OF ST. POLYCARP. 143 
 
 he said, '■ I shall not do what you persuade me to." So being out of 
 all hope of prevailing with him, they began first to rail" at him ; 
 and then, with violence, threw him out of the chariot, insomuch that 
 he hurt his thigh with the fall." But he, not turning back, went on 
 readily with all diligence, as if he had received no harm at all, and so 
 was brought to the lists, where there was so great a tumult, that no- 
 body could be heard. 
 
 IX. As he was going into the lists, there came a voice from heaven 
 to him — "Be strong, Polycarp, and quit thyself like a man." Now 
 no one saw who it was that spake to him ; but for the voice, many of 
 our brethren, who were present, heard it. And as he was brought in, 
 there was a great disturbance when they heard how that Polycarp was 
 taken. And when he came near, the proconsul asked him whether he 
 was Polycarp ; who, confessing that he was, he persuaded him to deny 
 the faith, saying, "Reverence thy old age ;" with many other things of 
 the like nature, as their custom is : concluding thus, " Swear by 
 Caesar's fortune. Repent, and say, take away the wicked."" Then 
 Polycarp, looking with a stern countenance upon the whole multitude 
 of wicked Gentiles that was gathered together in the lists, and shaking 
 his hand at them, looked up to heaven, and groaning, said, " Take 
 away the wicked." But the proconsul insisting and saying, " Swear, 
 and I will set thee at liberty ; reproach Christ." Polycarp replied, 
 " Eighty and six years have I now served Christ, and he has never 
 done me the least wrong ; how then can I blaspheme my King and 
 my Saviour?" \ 
 
 X. And when the proconsul nevertheless still insisted, saying, 
 " Swear by the genius of Csesar," he answered, " Seeing thou art so 
 vainly urgent with me that I should swear, as thou callest it, by the 
 genius of Csesar, seeming as if thou didst not know what I am ; hear 
 me freely professing it to thee, that I am a Christian. But if thou far- 
 ther desire an account what Christianity is, appoint a day and thou shalt 
 hear it.". The proconsul replied, " Persuade the people." Polycarp 
 answered, " To thee have I offered to give a reason of my faith : for 
 so are we taught to pay all due honour (such only excepted as would 
 be hurtful to ourselves) to the powers and authorities which are ordained 
 of God. But for the people I esteem them not worthy that I should 
 give any account of my faith* to them." 
 
 XI. The proconsul continued, and said unto him, " I have wild 
 beasts ready: to those I will cast thee, except thou repent." He 
 answered, " Call for them, then ; for we Christians are fixed in our 
 minds not to change from good to evil. But for me it will be good, 
 
 « They spake bitter words. ' Getting out of the chariot. ' Mhdsts. * Make an 
 
144 CIRCULAR EPISTLE CONCERNING THE 
 
 to be changed from evil to good." « The proconsul added, " Seeing 
 thou despisest the wild beasts, I will cause thee to be devoured by fire, 
 unless thou shalt repent." Polycarp answered, « Thou threatenest me 
 with fire which burns for an hour, and so is extinguished ; but knowest 
 not the fire of the future judgment, and of that eternal punishment 
 which is reserved for the ungodly. But why tarriest thou ? Bring 
 forth what thou wilt." 
 
 XII. Having said this, and many other things of the like nature, he 
 was filled with confidence and joy, insomuch that his very counte- 
 nance was full of grace ; so that he did not only not let it fall with any 
 confusion' at what was spoken to him, but on the contrary, the pro- 
 consul was struck with astonishment, and sent his crier into the middle 
 of the lists, to proclaim three several times — " Polycarp has confessed 
 himself to be a Christian." Which being done by the crier, the 
 whole multitude, both of the Gentiles and of the Jews which dwelt 
 at Smyrna, being full of fury, cried out with a loud voice, " This is 
 the doctor of Asia," the father of the Christians, and the overthrower 
 of our gods ; he that has taught so many not to sacrifice, nor pay any 
 worship to the gods." And saying this, they cried out, and desired 
 Philip the asiarch,"* that he would let loose a lion against Polycarp. 
 But Philip replied that it was not lawful for him to do so, because that 
 kind of spectacle was already over.' Then it pleased them to cry out 
 with one consent that Polycarp should be burnt alive. For so it was 
 necessary that the vision should be fulfilled which was made manifest 
 unto him by his pillow, when, seeing it on fire as he was praying, he 
 turned about, and said prophetically to the faithful that were with him, 
 " I must be burnt alive." 
 
 XIII. This, therefore, was done with greater speed than it was 
 spoke: the whole multitude instantly gathering together wood and 
 fagots, out of the shops and baths ; the Jews especially, according to 
 their custom, with all readiness assisting them in it. When the fuel 
 was ready, Polycarp, laying aside all his upper garments, and undoing 
 his girdle, tried also to pull off his clothes underneath, which afore- 
 time he was not wont to do ; forasmuch as always every one of the 
 Christians that was about him contended who should soonest touch his 
 flesh. For-'' he was truly adorned by his good conversation with all 
 kind of piety ,^ even before his martyrdom. This being done, they 
 presently put about him such things* as were necessary to prepare the 
 
 " The meaning'is — To be translated from what is grievous and hard to suffer here, to 
 the just reward of my sufferings in the other world. '•As troubled or disturbed. ' So 
 Eusebius, Ruffin, Vet. Interpr. Lat &c. Vid. Usser. not. 44. * Who was president 
 of the spectacles, the chief priest for that year. See Usser. Annot. numb. 46. Vales, in 
 Euseb. p. 63, 64. « He had already fulfilled, or finished, the baiting of dogs. / Vid. 
 aliter apud Euseb. 1. iv. c. 15. Etin eum Vales. Annot. p. 64. sWith every thing 
 
 that was good, * Instruments. 
 
MARTYRDOM OF ST. POLYCARP. 145 
 
 fire." But -when they would have also nailed him to the stake, he 
 said, " Let me alone as I am : for he who has given me strength to 
 endure the fire will also enable m-e, without your securing me by nails, 
 to stand without moving in the pile." 
 
 XIV. Wherefore they did not nail him, but only tied him to it. But 
 he, having put his hands behind him — and being bound as a ram 
 chosen out of a great flock for an offering, and prepared to be a burnt- 
 sacrifice acceptable unto God — looked up to heaven and said, " Lord 
 God Almighty, the Father of thy well-beloved and blessed Son, Jesus 
 Christ, by whom we haye received the knowledge of thee ; the God of 
 angels and powers, aftd of every creature, and especially of the whole 
 race of just men who live in thy presence! I give thee hearty thanks 
 that thou hast vouchsafed to bring me to this day, and to this hour ; 
 that I should have a part in the number of thy martyrs, in the cup of 
 thy Christ, to the resurrection of eternal life, both of soul and body, 
 in the incorruption of the Holy Ghost ; among which may I be accepted 
 this day. before thee, as a fat and acceptable sacrifice : as thou the true 
 God, with whom is no falsehood, hast both before ordained and mani- 
 fested unto me, and also hast now fulfilled it. For this and for all 
 things else, I praise thee, I bless thee, I glorify thee," by the eternal 
 and heavenly high-priest, Jesus Christ, thy beloved Son ; with whom^ 
 to thee, and ° the Holy Ghost, be glory, both now and to all succeeding 
 ages. Amen." 
 
 XV. He had no sooner pronounced aloud Amen, and finished his 
 prayer, but they who were appointed to be his executioners lighted the 
 fire. And when the flame began to blaze to a very great height, be- 
 hold, a wonderful miracle appeared to us who had the happiness to see 
 it, and who were reserved by heaven to report to others what had hap- 
 pened. For the flame, making a kind of arch, like the sail of a ship 
 filled with the wind, encompassed, eis in a circle, the body of the holy 
 martyr, who stood in the midst of it not as if his flesh were burnt, but as 
 bread that is baked, or as gold or silver glowing in the furnace. More- 
 over, so. sweet a smell came from it as if frankincense, or some rich 
 spices, had been smoking there. 
 
 XVI. At length, when those wicked men saw that his body could 
 not be consumed by the fire, they commanded the executioner" to go 
 near to him, and stick his dagger in him ; which being accordingly 
 done, there came forth so great a quantity of blood," as even extinguished 
 the fire, and raised an admiration in all the people, to consider what ^ 
 difference there was between the infidels and the elect ; one of which 
 
 ° The pile that was to burn him. — See Vales, in Euseb. p. 64, B. ' Euseb. et Vet 
 
 Lat. Interp. ' In the H. G. Euseb. ■* KojrpiKropa. Vid. Annot. Usser. num. 75. 
 
 Vales, understands by it one of the lancemen that were set to kill the beasts if they grew 
 unruly at these kinds of spectacles. Vid. in Euseb. p. 64, C. ' So Eusebius, 
 19 N 
 
146 CIRCULAR EPISTLE CONCERNING THE 
 
 this great martyr, Polycarji, most certainly was, being in our times a 
 truly apostolical and prophetical teacher, and bishop of the catholic 
 church which is at Smyrna. For every word that went out of his 
 mouth either has been already fulfilled, or in its due time will be ac- 
 complished. 
 
 XVII. But when the emulous, and envious, and wicked adversary 
 of the race of the just, saw the greatness of his martyrdom, and con- 
 sidered how irreprehensible his conversation had been from the begin- 
 ning, and how he was now crowned with the crown of immortality, 
 having without all controversy received his reward, he took all possible 
 care that not the least remainder of his body should be taken away by 
 us, although many desired to do it, and to be made partakers of his 
 holy flesh. And to that end, he suggested it to Nicetas, the father of 
 Herod and brother of Alee, to go to the governor, and hinder him 
 from giving us his body to be buried. " Lest," says he, " forsaking 
 him that was crucified, they should begin to worship this Polycarp." 
 And this he said at the suggestion and instance of the Jews, who also 
 watched us, that we should not take him out of the fire ; not consider- 
 ing" that neither is it possible for us ever to forsake Christ, who suffered 
 for the salvation of all such as shall be saved throughout the whole world, 
 " the righteous for the ungodly ;'" nor worship any other besides him. 
 For him, indeed, as being the Son of God, we do adore ; but for the 
 martyrs we worthily love them, as the disciples and followers ' of our 
 Lord, and upon the account of their exceeding great affection towards 
 their* Master, and their King ; of whom may we also be made com- 
 panions and fellow-disciples. 
 
 XVIII. The centurion, therefore, seeing the contention of the Jews, 
 put his body into the midst of the fire, and so consumed it. After 
 which, we taking up his bones, more precious than the richest jewels, 
 and tried above gold, deposited them where it was fitting : where, 
 being gathered together as we have opportunity, with joy and gladness, 
 the Lord shall grant unto us to celebrate the anniversary of his martyr- 
 dom, both in memory of those who have suffered, and for the exercise 
 and preparation of those that may hereafter suffer. 
 
 XIX. Such was the passion of the blessed Polycarp, who, though 
 he was the twelfth of those who, together with those of Philadelphia, 
 suffered martyrdom, is yet alone chiefly had in memory of all men ; 
 insomuch that he is spoken of by the very Gentiles themselves, in every 
 place, as having been not only an eminent teacher, but also a glorious 
 martyr ; whose death " all desire to imitate, as having been every way 
 conformable to the gospel of Christ. For having by patience overcome 
 the unjust governor, and so received the crown of immortality, he now, 
 
 " Knowing. ' 1 Pet. iii. 1 8. ' Imitators. * Oum proper, ' Martyrdom. 
 
MARTYRDOM OF ST. POLYCARP. 147 
 
 together with the apostles, and all other righteous men who have gone 
 before, with great triumph glorifies God, even the Father, and blesses 
 our Lord, the governor both of our souls" and bodies, and shepherd of 
 the catholic church which is over all the earth. 
 
 XX. Whereas, therefore, ye desired that we would at large declare 
 to you what was done, we have for the present given you a summary 
 account of it by our brother Marcus. Having, therefore, your- 
 selves read this epistle, you may do well to send it forward to the 
 brethren that are farther off, that they also may glorify God, who makes 
 such choice of his own servants, and is able to bring all of us, by his 
 gface and help, to his eternal kingdom, through his only-begotten Son 
 Jesus Christ ; to whom be glory and honour, and power, and majesty, 
 for ever and ever. Amen. — Salute all the saints ; they that are with us 
 salute you ; and Evarestus, who wrote this epistle, with his whole house. 
 
 XXI. Now the suffering of the blessed Polycarp was the second 
 day of the present month Xanthicus, viz. the seventh of the calends 
 of May ;* being the great Sabbath, about the eighth hour. He was 
 taken by Herod, Philip the Tralian being high-priest •/ Statins Quadra- 
 tus, proconsul : but our Saviour Christ reigning for evermore. To 
 him be honour, glory, majesty, and an eternal throne, from generation 
 to generation. Amen. 
 
 XXII. We wish you, brethren, all happiness, by living according 
 to the rule of the gospel of Jesus Christ; with whom, glory be to God, 
 the Father, and the Holy Spirit, for the salvation of his chosen saints ; 
 after whose example the blessed" Polycarp suffered ; at whose feet may 
 we be found in the kingdom of Jesus Christ. 
 
 AN ADVERTISEMENT RELATING TO THE FOREGOING 
 
 EPISTLE. 
 
 This Epistle was transcribed by Caius" out of the copy of Iren^us, 
 the disciple of Polycarp, who also lived and conversed with Irenaeus. 
 And I, Socrates, transcribed it at Corinth, out of the copy of the said 
 Caius. Grace be with all. 
 
 After which I, Pionius, again wrote it from the copy before men- 
 tioned ; having searched it out by the revelation of Polycarp, who 
 directed me to it ; as also I shall declare in what follows. Having 
 gathered these things together, now almost corrupted through process 
 of time, that Jesus Christ our Lord may also gather me together with 
 his elect; to whom, with the Father, and the Holy Ghost, be glory for 
 ever and ever. Amen. 
 
 » Vid. Coteler. in marg. et Vet. Lat. Inteipr. > Rather of April.— See Annot. 
 
 Usser. n. 105, ct Pearson. Chron. Diss. 11, c. 18, n. 4. 'Jsiarch. '^s the 
 
 blessed, &c. "Ad finem Exempl. Usser. p. 30. 
 
PHELIMINAEY DISCOURSE 
 
 CATHOLIC EPISTLE OF ST. BARNABAS. 
 
 Why the pieces that follow are put in a Second Part, separate from the foregoing — The 
 history of St. Barnabas, chiefly from the Acts of the Apostles — Of his name, education, 
 and travels, especially with St. Paul — How he came to be separated from that apostle— 
 What he did afterwards — Of his death, and the invention of his rehcs ; and of the 
 Cyprian privileges established on that account — Of the present epistle ; that it was 
 truly written by St. Barnabas — The principal objections against it answered — An 
 apology for its allegorical interpretations of Scripture — The latter part of it originally 
 belonging to this epistle — That it was written afler the destruction of Jerusalem — The 
 design and usefulness of it. 
 
 1. When I first entered upon the design of publishing the present 
 collection, I intended to have here put an end to it : — the following 
 pieces, under the names of Barnabas and Hermas, together with the 
 second epistle of St. Clement, (however undoubtedly very ancient, and 
 confessed by all to come but little, if any thing, short of the apostolical 
 times,) having yet neither been so highly esteemed among the ancients, 
 nor so generally received by many of the present times, as those I have 
 already mentioned. But when I considered the deference which 
 others among the primitive fathers have paid to them, and the value 
 which is still put upon them by many not inferior either in learning or 
 piety to those who speak against them, I thought I could not better 
 satisfy all, than by adding them in a second part to the foregoing epis- 
 tles; that so both they who have a just esteem for them might not 
 complain of being defrauded of any part of what remains of the apos- 
 tolical writings ; and those who are otherwise minded might look upon 
 them as standing in a second rank, and not taking place (which they 
 otherwise must have done) of those undoubtedly genuine and admira- 
 ble discourses that make up the former part of this work. 
 
 2. And here the first piece that occurs is the Catholic Epistle of St. 
 Barnabas, the companion of St. Paul, and disciple of our Saviour 
 Christ; being generally esteemed to have been one of the seventy" that 
 were chosen by him : however, our countryman Bede' calls the verdict 
 of antiquity in question as to this matter, upon this account, because 
 St. Luke (Acts iv.) seemeth to intimate that he first came to the apos- 
 tles after the ascension of our Lord, and then embraced the Christian 
 faith. To this it may be added that he is there called a Levite of 
 
 oClem. Alex. Strom, lib. ii. p. 410. Euseb. Hist. Eccles. lib. i. cap. 12, et lib. 
 ii. cap. 1. 'In Act. iv. 
 148 
 
OF THE EPISTLE OF ST. BARNABAS. , 149 
 
 Cyprus, not one of the seventy disciples, which would have been much 
 more for his honour to have been mentioned. The mistake of Clemens 
 Alexandrinus, &c., if it were one, seems to have arisen from hence, 
 that Joseph Barsabas, or as other MSS. have it, Joses Barnabas, the 
 competitor of St. Matthias, Acts i., (as on the contrary some MSS. Acts 
 iv. have Joseph Barsabas,) who probably was of the seventy, as well 
 as Matthias, was confounded by them with our Barnabas ; of whom, 
 whatever becomes as to his discipleship, this we are sure, that the 
 Holy Ghost, by St. Luke, has left us this advantageous character of 
 him. Acts xi. 24, " That he was a good man, full of faith, and of the 
 Holy Ghost." 
 
 3. It is not my design to enter on any long account of the life of a 
 person so largely spoken of in the Holy Scriptures, and of whom little 
 certain can be written, besides what is there recorded. His country 
 was Cyprus, a famous island in the Mediterranean sea ; where there 
 inhabited in those days so great a number of Jews, that in the time 
 of Trajan," they conspired against the Gentiles, and slew of them* two 
 hundred and forty thousand men. Upon which being cast out of the 
 isle, they were never suffered upon any account to set foot again in it, 
 upon pain of death. 
 
 4. His name was at first Joses, but by the apostles changed into 
 Barnabas; which being interpreted, says St. Luke, is the Son of Con- 
 solation; and, as we may conjecture from the place" where it was first 
 mentioned, was given him by the apostles, as an honourable acknow- 
 ledgment of his charity in selling his whole estate for the relief of the 
 poor Christians, and upon the account of that consolation which they 
 received thereby, 
 
 5. His first education, Metaphrastes'' tells us, was at the feet of Ga- 
 maliel, by whom he was instructed, together with St. Paul ; which 
 perhaps moved that great apostle, upon his conversion, to apply him- 
 self to him, as the properest person to introduce him into the acquaint- 
 ance of the other apostles ; and afterwards to embrace him as his chief 
 friend and fellow-labourer in the work of the gospel. For they are 
 both mentioned (Acts xi. 26) "to have taught much people at Antioch ;" 
 and that for a whole year together; and in the thirteenth chapter are 
 numbered among the prophets and teachers of the Christian church 
 there, verse 2, where we read that they did ^Ewoupytii/ tf KupiV, which 
 some in a special manner interpret of the celebration of the holy eucha- 
 rist. Here, then, we find them both, by teaching and administering 
 that blessed sacrament, discharging the work of a priest, or presbyter, 
 as we now understand that word. But they still wanted the apostoli- 
 
 » Eusel). Chron. ad ann. cxvu. » Dion. lib. Ixviii. Xiphiline, &c. 'Actsiv 
 
 36, .37. ^ Apud Baron. Annal. ad ann. xxiv. num. 262, Comp. Dr. Cave^ in his Life, 
 uum. 2. 
 
 n2 
 
150 . PRELIMINARY DISCOURSE. 
 
 cal, or episcopal character ; by virtue of which they might do that ordi- 
 narily which, as prophets, they could only do in extraordinary cases, 
 and by an express direction of the Holy Spirit; namely, found chur dies, 
 and ordain elders or bishops in every place. This dignity, therefore, 
 \»e are told they now received, by the laying on of the hands of the 
 other three prophets here mentioned ; namely, Simeon Niger, Lucius 
 of Cyrene, and Manaen, Acts xiii. .3. And from thenceforth, not only 
 their title was changed, (they being afterwards called apostles. Acts 
 xiv. 4, and 14,) but they exercised another sort of power, '< Ordained 
 elders in every church," verse 23. Thus was Barnabas, together with 
 St. Paul, first a teacher and a prophet ; then consecrated to be a bishop, 
 or an apostle : according to the order which our Lord himself had 
 appointed, that there should be in his church, first, apostles; secondly, 
 prophets ; thirdly, teachers, 1 Cor. xii. 29 ; which those, therefore, 
 would do well to consider, who thrust themselves at once into the 
 highest station and full power of the church, not allowing distinct de- 
 grees of the same, nor, by consequence, successive ordinations, or 
 consecrations to it. Whereas St. Paul, though he was called to be an 
 apostle, " not by man, but by Jesus Christ" himself, (Galat. i.) was 
 yet consecrated to be an apostle by the ordinary form of imposition of 
 hands, after he had preached in the church for some time before. 
 
 6. How these two apostles travelled together, and what they did in 
 the discharge of their ministry, is at large set down, both by St. Luke ' 
 in the Acts of the Apostles, and by St. Paul' himself in his epistle to 
 the Galatians : in which we have the history of men truly concerned 
 for the propagation of the gospel, and despising not only their ease, 
 but their very lives themselves in comparison of it. Many a weary 
 joUrney did they take, and danger did they run : they preached in the 
 day; and, when they had so done, they wrought with their own hands 
 in the night for their subsistence ; that so they might not be burden- 
 some to any, nor seem to seek their own advantage, but the profit of 
 those to whom they tendered the gospel. 
 
 7. Among other countries to which they went, we are told that one 
 of the first was Cyprus, the native island of St. Barnabas : and that not 
 of their own motion, but by the express order and appointment of the 
 Holy Ghost. How they prevailed there, and by what miracles they 
 made way for the conversion of it, first at Salamis, then at Paphos, we 
 are at large informed by St. Luke, Acts xiii. From thence they fetched 
 a pretty large compass through the Lesser Asia ; and having, with 
 various success, preached to several cities of it, after" about three 
 years' travel they again returned to Antioch in Syria, the place from 
 which they first set out. 
 
 « Acts xiii. xiv. xv. ' Gal. ii. ' Usser. Chronol. ann. 45,- 46. Pearson. Annal. 
 
 Paulin. ad ann. 48. 
 
OF THE EPISTLE OF ST. BARNABAS. 151 
 
 8. Here they tarried a considerable space, in a sedulous discharge 
 of their ministry ; till some controversies arising between the Jewish 
 and the Gentile converts, they were obliged, for the better composing 
 of them, to go up to Jerusalem ; where a final end was put to them, 
 by a' synodical decree of the apostles and elders assembled together 
 for that purpose. 
 
 9. With joy they returned to their disciples at Antioch, and brought 
 the determination of that divine synod unto them. But it was not long 
 ere St. Peter coming down afler them, a little abated their satisfaction : 
 whilst," to please the Jewish converts, he dissembled his Christian 
 liberty, and, as St. Paul complains, led Barnabas also into the same 
 dissimulation with him. 
 
 10. And here St. Paul had occasion, first of all, to reprove St. Bar- 
 nabas, which he did with great freedom, for his unseasonable com- 
 pliance. But it was not very long before he had another occasion 
 offered for a yet worse contention with him : for the next year, these 
 two holy men" having agreed to take a new progress together, and to 
 visit the churches which they had planted in Asia some years before, 
 Barnabas was for taking his cousin Mark again with them, but St. 
 Paul would not consent to it ; because that, in their former travels, he 
 had too much consulted his own ease and safety, and left* them at 
 Pamphylia in the midst of their journey. 
 
 11. Being both resolute in their opinions, the one to take Mark, his 
 kinsman, with him, the other not to yield to it, they not only came to 
 some sharp words with one another about it, but went their several 
 ways,' Barnabas with Mark to Cyprus, and Paul with Silas into Syria 
 and Cilicia. Thus, after a joint labour in their ministry for almost 
 fourteen years, were these two excellent men, by a small punctilio, 
 separated from one another : the Holy Spirit of God intending hereby 
 to show us that the best Christians are still subject to the same infir- 
 mities with other men ; and therefore ought not to be either too much 
 exalted in the conceit of their own piety, or to despise othefs whom 
 they suppose to be less perfect than themselves. 
 
 12. Nor was it a small benefit which from hence accrued, not only 
 to the church, which thereby enjoyed the benefit of these two great 
 men much more in their separate labours than if they had continued 
 still together, but particularly to St. Mark, who being, by the severity 
 of St. Paul, brought to a deep sense of his former indifference in the 
 work of the gospel, and yet not left by St. Barnabas to give way to 
 any desperate resolutions thereupon, became afterwards a most useful 
 minister of Christ, and deserved not only to be made again the com- 
 panion-'' of St. Paul, but to receive a very high testimony of his zeals 
 
 » Acts XV. Comp. Gal. u. » Gal. ii. 1 1, ] 4. " Acts xv. 30. Ann. Christi 50. 
 
 Pearson, 53. Usserius. "^Acts xiii. 13. 'Acts xv. 39,41. /Coloss.iv. 10. 
 
 ^2 Tim. iv. 11. 
 
152 PRELIMINARY DISCOURSE 
 
 from him. So well does th? wisdom of God know how to turn the 
 infirmities of men to his own glor^, and to the good of those who serve 
 him with an honest and upright heart ! 
 
 13. What became of St. Barnabas after this, and whither he went, 
 is very uncertain. "Some tell us, that from Cyprus he went on to 
 Rome, and preached the gospel there, even before St. Peter came 
 thither. But though Baronius can by no means allow of this, yet is 
 he content that Barnabas should be thought to have come thither after 
 him. At least this he pretends" to be without dispute, that St. Barna- 
 bas came into Italy, and preached the gospel in Liguria ; where he 
 founded the famous church of Milan, " as from many ancient monu- 
 ments and writers," says he, "might be made appear;" though at the 
 same time he produces not one testimony in proof it. I shall therefore 
 conclude, till I am better informed, that St. Barnabas spent the remains 
 of his life in converting his own countrymen, the Jews ; of which, as I 
 have before observed, there were such vast numbers in that island, 
 and for whom we cannot but think he must have had a very tender 
 regard. Or, if we shall suppose him to have gone any farther, I pre- 
 sume it was only into the neighbouring parts of the Lesser Asia and 
 Judea, where he had before preached ; or at farthest into Egypt," where 
 some tell us, he went, and consecrated his nephew, St. Mark, the first 
 bishop of the Christian church at Alexandria. 
 
 14. And in this opinion I am the rather confirmed from the conside- 
 ration of his epistle, which I have here subjoined ; which seems mani- 
 festly to have been designed for the benefit of the Jews ; and to show 
 how all the parts of their law had a farther spiritual meaning than what 
 at first sight appeared, and were designed to lead them to the faith and 
 piety of the gospel. 
 
 15. In this exercise, therefore, he most likely spent his life ; and, 
 if we may credit the relation of the monk" in Surius, who writes the 
 acts of this holy evangelist, at last suffered martyrdom in the prosecu- 
 tion of it ; being at the instigation of certain Jews that came from Syria 
 to Salamis shut up in a synagogue where he was disputing with them, 
 and at night stoned by them. What truth there is in this story I cannot 
 tell ; but this I must observe, which Baronius" himself is forced to ac- 
 knowledge, that there is nothing of this kind to be met with in any 
 ancient author; nor does either Eusebius or St. Jerome, -f where they 
 treat expressly of this holy man, so much as once give the title of mar- 
 tyr to him. 
 
 16. But whatever were the manner of St. Barnabas's death, yet 
 
 " Recognit. Clem, apud Baron. Annal. ad ann. 51, num. 52, 54. Et Not. ad Mart. 
 Rom. Jun. xi. ' Ibid. Annal. num. 54. ' Vid. in Vit. ejus. Edit. Oxon. Epist. p. 
 
 132. "* Alexandr. Monach. Encom. Barnabce. ' Baron. Annal. aim. 51, num. 54 
 / Hifiron. de Script, in Barnab. 
 
OF THE EPISTLE OF ST. BARNABAS. 153 
 
 famous is the story of the invention of his relics, delivered by the same 
 monk; who, as Baronius" tells us, Uved at the same time under Zeno 
 th§ emperor ; and confirmed by the concurrent testimonies* of Theo- 
 dorus, Nicephorus, Cedrenus, Sigebert, Marianus Scotus, and others. 
 With what ceremony this was performed, and how this blessed saint 
 appeared twice to Anthemius, then bishop of Salamis, in order to the 
 discovery of his own relics; and how the emperor commanded a stately 
 church to be built over the place of his burial, I shall leave it to those 
 who are fond of such stories, to read at large in Baronius," and the 
 monk" whom I have before mentioned. It will be of more concern 
 to take notice, that Nilus Doxapater' tells us that this very thing was 
 the ground of the Cyprian privileges : where, speaking of certain pro- 
 vinces that depended not upon any of the greater patriarchates, he in- 
 stances first of all in Cyprus ; " which," says he, " continues free, and 
 is subject to none of the patriarchs, because of the apostle Barnabas 
 being found in it." And the same is the account which Nicephorus-*' 
 also gives us of it ; and which was assigned before in the Notitia^ 
 ascribed to Leo, as I find it quoted by Monsieur Le Moyne, in his 
 preface to his late collection of several ancient pieces relating to eccle- 
 siastical antiquity. 
 
 17. Together with his body was found, says Alexander," the gospel 
 of St. Matthew, written in the Hebrew tongue, lying upon his breast ; 
 but Nllus* says that of his kinsman St. Mark. Which of the two it 
 was, or whether any thing of all this was more than a mere story, con- 
 trived by Anthemius'to get the better of Peter, patriarch of Antioch, I 
 shall not undertake to determine. It is enough that we are assured 
 that by this means* he not only preserved his privileges against Peter, 
 but got his see confirmed by the emperor as an independent see : which 
 was also afterwards again done by Justinian, at the instigation of the 
 empress Theodora, who was herself a Cyprian. 
 
 18. But to return to that which is more properly the business of 
 these reflections ; it does not appear that St. Barnabas left any more 
 in writing than the epistle I have here subjoined. Some indeed there 
 were heretofore who thought that the Epistle to the Hebrews was writ- 
 ten by him. TertuUian' confidently quotes it as his : nor does St. Hie- 
 rome" censure him for it, but leaves it as a doubt whether it should be 
 ascribed to him, or to St. Luke, St. Clement, or St. Paul: ^though he 
 seems rather to incline to St. Paul. But that this is a mistake, and that 
 St. Paul was indeed the author of the Epistle to the Hebrews, has been 
 
 "Baron. Annal. ann. 485. »Id. Annot. ad Martyrol. Rom. Jun. xi. «Annal. 
 
 ann. 485. ^ Apud Surium, Jun. xi. torn. iii. ' "Vid. Le Moyne, Var. Sacr. torn. i. 
 p. 236. - / Hist. Eccles. lib. xvi. c. 37. e Vid. Le Moyne, Prolegom. ad Var. Sacr. 
 
 » Alex. Monach. loc. citat. So Theodorus Lector, Collect, lib. ii. p. 184. ' Nilus 
 
 Doxap. inter Var. Sacr. p. 236. » Baron. Annal. loc. supr. citat. ' TeituU. de 
 
 Pudicit. c. 20. "■ De Script Eccles. in S. Paulo. 
 20 
 
154 PRELIMINARY DISCOURSE 
 
 very largely and learnedly proved by Dr. Mills, in his Prolegomena to 
 the New Testament, so as to put that matter beyond all doubt. As for 
 the present epistle, it is certain that several of the ancient fathers took 
 it to be undoubtedly of St. Barnabas's writing. Clemens Alexandri- 
 nus" quotes it as such, both in his Stromata, yet extant, and in his lost 
 books of Hypotyposes, as is remarked by Eusebius in his Ecclesiastical 
 History." Origen- calls it the Catholic epistle of Barnabas, without the 
 least intimation of any doubt about it, as he uses to give when he 
 quoteth other apocryphal books ; as those of Hermas, of which more 
 hereafter. Others indeed of the fathers seem, if not to have denied 
 that this epistle was -vs^ritten by Barnabas the apostle, yet at least to 
 have doubted of it. Eusebius" reckons it among the scriptures of the 
 New Testament which were received by some, and contradicted by 
 others. St. Jerome" reckons it among the apocryphal books, which 
 were not put into the canon of the Holy Scriptures, upon the account 
 of the uncertainty of their authors, and consequently of their infallible 
 authority. 
 
 19. Which being so, I cannot but wonder at some in our own times, 
 who without any better grounds peremptorily pronounce it to be none 
 of St. Barnabas's ; -whereas of the ancient ecclesiastical writers who 
 lived much nearer the age of our author, some positively affirmed it ; 
 and though some others doubted of it, yet none plainly denied it ; at 
 least, it does not appear that any did so. And of this Cotelerius-'' seems 
 to have been sensible ; who though he did not care to ascribe it to the 
 Barnabas of whom we are now discoursing, yet was forced to suppose 
 that some other Barnabas wrote it ; without which he saw there could 
 be no way of answering the concurrent verdict of all antiquity, which 
 has universally agreed in Barnabas as the author of it. But now who 
 this other Barnabas was, or that in those times there was any such 
 person, he pretends not to tell us ; and they who ascribe it to Barnabas, 
 expressly speak of him as the same of whom I have hitherto been 
 discoursing. * 
 
 20. But of all others, most unaccountable is the fancy of Monsieur 
 Le Moyne * concerning the author of this epistle. He had observed 
 that in several Greek manuscripts it was immediately continued on 
 with that of St. Polycarp ; and from this he concludes the two epistles 
 to have been written by St. Polycarp ; whereas in truth, by some 
 chance in the copy from which the rest were transcribed, a few leaves 
 were lost, containing the end of St. Polycarp's and the beginning of 
 St. Barnabas's epistles ; by which means the Greek of both^s imper- 
 
 » Vid. Coteler, Testim. V. PP. » Eccles. Hist. lib. vi. c. 1 3, 1 4. « Lib. i. contra 
 Celsum. ^ Loc. citat. ' Catalog. Scriptor. Eccles. et lib. xiii. in Ezek. cap. 43. 
 
 / Cotel. Not. in Bamab. p. 7, B. C. «Vid. Clemen. Alex. Hieron. &c. inter Testim. 
 Coteler. *Proleg. in Var. Sacr. in Polycarpo. 
 
OF THE EPISTLE OF ST. BARNABAS. 155 
 
 feet. But all the Latin copies ascribing this letter to Barnabas, and 
 the ancient fathers all agreeing to the same, utterly destroy this opinion ; 
 in which as he had none to go before him, so I believe he will scarcely 
 meet with any to follow him." 
 
 21. Nor are the arguments which they bring against the authority 
 of it of such moment as to Overthrow the constant testimonies of the 
 ancients on its behalf. They tell us, first," that it is evident, from the 
 sixteenth chapter of this epistle, that it was written after the destruc- 
 tion of Jerusalem. But why may not Barnabas have been then living, 
 as well as we are sure St. John, and several others of the companies 
 of the apostles were ? And if he may have been living after it, why 
 shall not we suppose that he was, as well as they that he was not ? 
 seeing it does not appear from the testimony of any ancient writers 
 when he died. 
 
 22. But, secondly," they argue yet farther against it. " For if 
 this," say they, " be the genuine Epistle of St. Barnabas, how comes 
 it to pass that it is not received as canonical? Certainly, had the 
 primitive Christians believed it to have been written by such a man, 
 they would without controversy have placed it among the sacred 
 writings, and not have censured it as of doubtful authority." This is, 
 indeed, a very specious pretence ; but which, being a little examined, 
 will be found to have no strength in it : it being certain that the primi- 
 tive fathers " did own this for St. Bamabas's epistle, and yet not receive 
 it into their canon; and, therefore, it does not follow, that had they 
 believed it to have been his they must have esteemed it canonical. 
 
 23. What rules they had, or by what measure they proceeded, in 
 those first times, in judging of the canonical scriptures of the New 
 Testament, it is not necessary for me here to° inquire. It is enough 
 that we know what books the church did at last agree in as coming 
 under that character. And for the rest — as we cannot doubt that there 
 was a due care taken in examining into a matter of such importance, 
 and that those primitive fathers did not, without very good reason, dis- 
 tinguish those that were written by Divine inspiration from those that 
 were not ; so we are very sure that all was not admitted by them into 
 the rank of canonical scripture that was written by any apostolical man ; 
 and therefore it can be no good argument that Barnabas was not the 
 author of this epistle because it is not placed among the sacred writings 
 of the New Testament. 
 
 24. But there is yet one objection more, and that much insisted upon 
 
 "Vid. ^entzel. Exercit. Select, de Polyc. sec. 38, 39 ; Praf. Usser. in Edit. Oxon. S. 
 Barnab. p. v. ' Coteler. Not. in Barnab. p. 7. C. Natal. Alex. Hist. Eccles. torn. 1, 
 sec. 1, p. 100. Le Moyne Proleg. ad Var. Sacr. ' Coteler. Not. in Bam. p. 5, 6, 
 
 Natal. Alex. ibid. Le Moyne Prolegom. ad Var. Sacr. ^ Vid. Coteler. Not. in Bar- 
 nab. p. 6, E. 7, A. ' See this argument more fully handled by the learned Dr. Grabe, 
 Spicileg. sec. ii. p. 6, 7. 
 
156 PRELIMINARY DISCOURSE 
 
 by those who are enemies to this epistle. They • tell us it is full of a 
 strange sort of allegorical interpretations of Holy Scripture ; and there- 
 fore unworthy to be fathered upon so evangelical an author. And 
 yet, notwithstanding this, we find Clemens Alexandrinus and Origen, 
 Eusebius and St. Jerome, (some of the greatest and most learned 
 critics of those ages that were the nearest to the time in which it was 
 written,) not doubting to ascribe it to St. Barnabas, and to think it 
 worthy too of such an author. 
 
 25. I need not say how general a way this was of interpreting 
 Scripture, in the time that St. Barnabas lived ; to omit Origen, who has 
 been noted as excessive in it, and for«whom yet a learned' man has 
 very lately made a reasonable apology, who has ever shown a more 
 ditfusive knowledge than Clemens Alexandrinus has done in all his 
 composures .' And yet in his works we find the very same method 
 taken of interpreting^ the Holy Scriptures ; and that without any 
 reproach either to his learning or to his judgment. What author has 
 there been more generally applauded for his admirable piety than the 
 other Clement ? whose epistle to the Corinthians I have here inserted ; 
 and yet even in that plain piece," we meet with more than one instance 
 of the same kind of interpretation, which was nevertheless admired by 
 •the best and most primitive Christians. 
 
 26. Even St. Paul '' himself, in his epistles received by us as canoni- 
 cal, affords not a few instances of this, which is so much found fault 
 with in St. Barnabas ; as I might easily make appear, from a multitude 
 of passages out of them, were it needful for myself on a point which 
 every one who has read the Scriptures with any care cannot choose 
 but have observed. 
 
 27. Now that which makes it the less to be wondered at in St. Bar- 
 nabas is, that the 'Jews, of which number he himself was originally 
 one, and to whom he wrote, had a long time been wholly addicted to 
 this way of interpreting the law ; and taught men to search out a spirit- 
 ual meaning for almost all the ritual commands and ceremonies of it. 
 This is plain from the account which Aristeas^ has left us of the rules 
 which Eleazar the high-priest, to whom Ptolemy sent for a copy of the 
 Mosaical law, gave him for the understanding of it. When — it being 
 objected to him, " That their legislator seemed to have been too curi- 
 ous in little matters ; such as the prohibition of meats and drinks, and 
 the like, for which there appeared no just reason " — he showed him at 
 large, " That there was a farther hidden design in it than what at first 
 
 » Cotel. Not. ad Barnab. p. 5, D. Natal. Alex. Hist. Eccles. sec. 1, torn. i. p. 100. 
 Le Moyne, Prol. ad Var. Sacr. 'Huetius Origen. lib. ii. Qusest. 13, p. 170, &c. 
 
 ' Vid. Annot Vossii in Barnab. p. 310. ■< See 1 Cor. x. 1, 4. Galat. iv. 21. Ephes. 
 V. 31. Heb. ix. 8, 23, 24; x. 1, &c. 'See Hist. Crit. du. V. T. liv. iii. chap. vii. 
 
 / Ap'id Euseb. Prsparat. Evang. lib. viii. cap. 9. 
 
OF THE EPISTLE OF ST.' BARNABAS. 1-57 
 
 sight appeared, and that these outward ordinances were but as so 
 many cautions to them against such vices as were principally meant to 
 be forbidden by them." And then goes on to explain this part of the 
 law, after the same manner that Barnabas has done, in the following 
 epistle. 
 
 28. But this is not all : "Eusebius gives us yet another instance, to 
 confirm this to us ; viz. of Aristobulus, who lived at the same time, 
 and delivered the like spiritual meaning of the law, that Eleazar had 
 done before. And that this was still continued among the Hellenisli- 
 cal Jews, is evident from the account that is left us by one of them, 
 who was contemporary with St. Barnabas, and than whom none has 
 been more famous for this way of writing ; I mean Philo,* in his de- 
 scription of the Therapeutse — whether the same whom in the beginning 
 of his book" he calls by the name of Essenes, as Scaliger " supposes ; or 
 a particular sect of Jews, as Valesius' will have it ; or lastly, as a kind 
 of monkish converts from Judaism to Christianity, as Eusebius-'' here- 
 tofore described them, and as some other learned^ men seem rather' to 
 conjecture. But, whatever becomes of this, herein they all agree that 
 they were originally Jews ; and therefore we may be sure that they 
 followed the same method of interpreting the Scripture that the Alex- 
 andrian Jews were wont to do. ' 
 
 29. Now the account which Eusebius," from Philo, gives us of them, 
 is this. " Their leaders," says he, "left them many ancient writings 
 of their notions, clothed in allegories." And again: "They' inter- 
 pret the Holy Scriptures, viz. of the Old Testament, allegorically. For 
 you must know," continues he, " that they liken the law to an animal ; 
 the words of which make up the body, but the hidden sense which lies 
 under them, and is not seen, that they think to be the soul of it." And 
 this was that which a late learned author" supposes rendered their con- 
 version to Christianity more easy. For, being wont to seek out the 
 spiritual meaning of the law, they more readily embraced the gospel 
 than those who looked no farther than the outward letter, and were 
 therefore the harder to be persuaded to come over, to so spiritual an 
 institution. 
 
 30. It was from hence, I suppose, that the most early heretics were 
 so wedded to their mystical interpretations of scripture, and so much 
 valued themselves upon the account of them : against whose false and 
 impure doctrines our late great critic. Dr. Hammond,' supposes St. 
 Barnabas to have principally designed his epistle ; and therefore, that, 
 
 "Praeparat. Evang. lib. viii. c. 10, p. 376. » Apud Euseb. Hist Eccles. lib. ii. c. 17. 
 ' De Vit. Contempl. p. 889. '' Sdalig. de Emend. Tempor. lib. v. ' Vales. Annot. in 
 Euseb. lib. ii. c. 17, p. 30, 31. / Hist. Eccles. lib. ii. c. 17, p. 43, A. B. et p. 45, A. B. 
 € Bruno de Therapeut. Dissert p. 183, &c. "Euseb. Hist Eccles. loc. cit p. 44, B. 
 
 •■ Ibid. p. 45, B.C. » Bruno de Tiierap. p. 193. ' Dissert de Antichristo, c vii. Et 
 Dissert i. contr. Blondel. c. vii. sect 4, 5. ^ 
 
 
 
158 PRELIMINARY DISCOURSE 
 
 being to deal with men who valued nothing but such kind of exposi- 
 tions, he was forced to confute them in their own way ; both as most 
 suitable to their manners, and most proper either to convince them of 
 their errors, or at least to prevent others, especially the Jewish con- 
 verts, from falling into them. 
 
 31. But whether this were so or not, thus much is evident from 
 what has been said : that the Hellenistical Jews, to whom it is most 
 probable St. Barnabas addressed his episde, were altogether used to 
 this way of interpreting the Holy Scriptures ; and therefore, that hoAV- 
 soever it may appear to us, who are so utterly unaccustomed to it, yet 
 we ought not to wonder that St. Barnabas, who was himself a Jew, 
 should at such time, and upon such an occasion as this, make use of 
 it, or suppose it at all unworthy of him so to do. 
 
 32. Nor indeed were they the Jews only that led the holy men in 
 those days into these mystical expositions of the Sacred Scriptures. 
 Even the Gentile philosophers conduced towards it : whilst the better 
 to cover over the fabulous stories of their gods, which they saw were 
 too ridiculous to be maintained, they explained the whole system of 
 their idolatry by allegorical analogies, and showed all the poetical ac- 
 counts of them to be only the outside shadows of a sort of natural 
 theology included under those .fictions. Thus Heraclides" of Pontus 
 wrote a whole book of the allegories of Homer ; and Metrodorus" of 
 Lampsacus is fallen foul upon by Tatian, in his Oration against the 
 Greeks, for pretending that neither Juno, nor Minerva, nor Jupiter, 
 were what those imagined who built temples and altars to them, 
 *i;ff£<oj Ss vTtostdatvs xai st'oix"'"" SmKon/iriaets, Nay, SO far went this last 
 author in his allegories, as to turn all the Trojan and Grecian heroes 
 into mere fictions ; and to make Hector, and Achilles, and Agamem- 
 non, and even Helena herself, nothing less than what one would think 
 they were, and what the common people ignorantly imagined them 
 to be. 
 
 33. And for the influence which this had upon the ancieijt fathers," 
 who from philosophers became Christians, the writings both of Justin 
 Martyr, and Clemens Alexandrinus, sufficiently show. And if we 
 may believe Porphyry," an enemy, in the case of Origen, he tells us, 
 in the same place in which he complains of him, " for turning those 
 things that were clearly delivered by Moses, into mystical significa- 
 tions," — not only that he did this in. imitation of the Grecians, but that 
 it was from his frequent conversation* with Numenius and Cronius, 
 Moderatus, Nichomachus, and others among the Pythagoreans, and 
 with Chaeremon and Cornutus among the Stoics, that he had learnt his 
 
 ' Tatian. contr. Grsc. p. 160, B. C. » See Hist. Crit. du V. T. liv. iii. chap. viii. 
 
 « Apud Euseb. Hist. Eccles. lib. vi. c. 19, p. 178. ■* Ibid. p. 179. Vid. Annot. Vales, 
 p. 108, 109. 
 
OF THE EPISTLE OF ST. BARNABAS. 159 
 
 allegorical way of expounding the Holy Scriptures ; and gpplied that 
 to his religion which they were wont to do to their superstition. 
 
 34. From all which it appears, that this way of writing, in matters 
 of religion, was in those days generally used, not only among the 
 Jews, but among the wiser and more philosophical of the Gentiles too ; 
 and from both came to be almost universally practised among the 
 primitive Christians ; which being so, we ought to be far from cen- 
 suring of St. Barnabas for his mystical application of what God pre- 
 scribed to the Jews in the Old Testament, to the spiritual accomplish- 
 ment of it in the New. Much less should we ever the more call in 
 question either the truth or credit of his epistle upon this account. 
 
 36. Having said thus much either in vindication of the allegorical 
 expositions of this epistle, or at least by way of apology for them, I 
 shall add but little more concerning the episde itself. I have before 
 observed, as to the time of its writing, that it was somewhat after the 
 destruction of Jerusalem j and as we may conjecture from the subject 
 of it, (for title at present it has none, nor does it appear that it ever 
 had any,) was addressed to the Jews, to draw them off from the letter 
 of the law, to a spiritual understanding of it ; and by that means dis- 
 pose them to embrace the gospel. Whether he had, besides this, a 
 farther design in it, as Dr. Hammond" supposes, to confute the errors 
 of the Gnostic heretics, and. to prevent the Jewish converts from falling 
 into them, it is not certain, but may, from the chief points insisted 
 upon by him, be probably enough supposed. If any one shall think 
 it strange that, disputing against the Jews for the truth of the gospel, 
 he should not have urged any of those passages relating to the Messiah, 
 which seem-to us the most apposite to such a purpose, — such as the 
 oracle of Jacob concerning the time that Shiloh was to come ; the 
 seventy weeks of Daniel ; the prophecies of Haggai and Malachi ; of 
 his coming while the second temple stood, and which was now de- 
 stroyed when he wrote this epistle ; and the like : "Monsieur Le Moyne 
 will give him a ready answer, viz. that these passages relate chiefly to 
 the time of Christ's appearing, and that this was no controversy in 
 these days : the Jews not only confessing it, but being ready at every 
 turn, through this persuasion, to set up some one or other for their 
 Messiah, to their shame and confusion : it was, therefore, then, but 
 little necessary to use those arguments against them, which now appear 
 to be the most proper and convincing. Since the state of the question 
 has been altered, and the Jews deny either that their Messiah is come, 
 or that it was necessary for him to have come about the time that our 
 Saviour Christ appeared in the flesh. 
 
 36. But though the chief design of this epistle was to convince the 
 
 » Dissert de Antichristo, cap. vii. ' Proleg. ad Var. Sacr. 
 
160 DISCOURSE OF THE EPISTLE OF ST. BARNABAS. 
 
 Jews of the truth of our religion, yet are there not wanting in the latter 
 part of it many excellent rules, to render it still very useful to the 
 pious reader. Indeed some " have doubted whether this did originally 
 belong to this epistle, or whether it has not since been added to it. 
 But seeing we find this part quoted by the fathers as belonging to St. 
 Barnabas, no less than the other, — and that the measure assigned to 
 it, in the ancient Stichometries, can hardly be well accounted for without 
 it, — I do not see but that we ought to conclude, that our author did 
 divide his epistle into the two parts in which we now have it; and that 
 this latter, as well as the former, was written by him. 
 
 37. As for the translation which I have here given of it, I have made 
 it up out of what remains of the original Greek, and of the old Latin 
 version ; and of each of which, though a part be lost, yet it has so 
 fallen out, that between them we not only have the whole epistle, but 
 that too, free of those interpolations which Vossius' tells us some had 
 endeavoured to make in this, as well as in Ignatius's epistles. The 
 passages of Holy Scripture which are here quoted according to the 
 Septuagint, I have chose rather to set down as they are in our English 
 Bible, than to amuse the common reader with a new translation of 
 them. Upon the whole, 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 
 any thing I shall have chanced to mistake him, I have only this to say 
 for myself, that he must be better acquainted with the road than I pre- 
 tend to be, who will undertake to travel so long a journey in the dark, 
 and never to miss his way. 
 
 "Prsefat. Usser. ad edit. Oxon. p. 11, &c. 'Is. Vossius, Annot. in Bamab. p. 318. 
 
THE 
 
 CATHOLIC EPISTLE OF ST. BAENAEAS. 
 
 Ml happiness to you, my sons and daughters, in the name of our Lord 
 Jesus Christ, who loved us, in peace. 
 
 I. Having perceived abundance of knowledge of the great and ex- 
 cellent" laws* of God to be in you, I exceedingly rejoice in your blessed 
 and admirable souls," because ye have so worthily received the grace 
 which was grafted" in you. For which cause, I am full of joy, hoping 
 the rather to be saved ;" inasmuch as I truly see a spirit infused into 
 you, from the pure-f fountain of God. Having this persuasion, and 
 being fully convinced thereof, because that since I have begun to speak 
 unto you, I have had a more than ordinary good success in the way 
 of the law* of the Lord, which is in Christ. For which cause," bre- 
 thren, I also think, verily, that Hove you above ray own soul; because 
 that therein dwelleth the greatness of faith and charity, as also the hope 
 of that life which is to come. Wherefore considering this, that if I 
 shall take care to communicate to you a part of what I have received, 
 it shall turn to my reward that I have served such good souls,' I gave 
 diligence to write in a few words unto you, that together with your 
 faith, your knowledge* also may be perfect. There are, therefore, three 
 things ordained by the Lord' — the hope of life, the beginning," and 
 the completion of it. For the Lord hath both declared unto us, by the 
 prophets, those things that are past," and opened to us ° the beginnings 
 of those that are to come. Wherefore, it will behove us, as he has 
 spoken,' to come more holily ' and nearer to his altar. I therefore, not 
 as a teacher, but as one of you,' will endeavour to lay before you a 
 few things by which you may, on many accounts," become the more 
 joyful. 
 
 " Honestarum. ' JEquUatvmi ; AiKaiwuirav ; righteous judgments. ' Spiritibuff, 
 
 disposition. ^Natural: Gr, siit^Tov, See chap. xix. EjHipvnv iopshv 6tSa}dis ; which the 
 
 Lat. Int. renders Nalurale domrni doctrince. Comp. Jam. i. 21. ' Liberari ; Gr. ut 
 
 videtur ; aoSiimi, f Honesto, from the Gr. Ka\rjs. s Comp. Psal. ctx. 33, viz. either 
 
 by preaching, or fulfilling the same. ' Vid. Annot Voss. in loc. • Talibus spirit!^ 
 
 bus servienti. JJsser. Tj/Mrif. '^dyitara Kvpiav, Constitutions of the Lord. 
 
 "■' Viz. Faith and Charity.— See before. " Namely, which we are to believe. " that 
 is, which are to be hoped for, and end in love. P Given us to know.. 9 Honestitis et 
 
 aZtius, the more honestly and highly. ' Like yourselves. ' In many things. 
 
 21 o 2 161 
 
162 THE CATHOLIC EPISTLE 
 
 II. Seeing, then, the days are exceeding evil, and the adversary has 
 got the power of this present world," we ought to give the more dili- 
 gence to inquire into the righteous judgments' of the Lord. Now the 
 assistants of our faith are, fear and patience; our fellow-combatants, 
 long-suffering and continence. Whilst these remain pure in what 
 relates unto the Lord, wisdom, and understanding, and science, and 
 knowledge, rejoiced together with them. For God has manifested to 
 us, by all the prophets, that he has no occasion for our sacrifices, or 
 burnt-offerings, or oblations ; saying thus : " To what purpose is the 
 multitude of your sacrifices unto me ? saith the Lord : I am full of the 
 burnt-offerings of rams, and the fat of fed beasts f and I delight not in 
 the blood of bullocks, or of he-goats. When you come to appear 
 before me, who hath required this at your hands ? Ye shall no more 
 tread my courts. Bring no more vain oblations ; incense is an abomi- 
 nation unto me : your new moons and sabbaths, the calling. of assem- 
 blies, I cannot away with ; it is iniquity, even the solemn meeting. 
 Your new moons and your appointed feasts, my soul hateth."^ These 
 things, therefore, hath God abolished, that the new law of our Lord 
 Jesus Christ, which is without the yoke of any such necessity, might 
 have the spiritual offering of men themselves. For so the Lord saith 
 again to those heretofore,* " Did I at all command your fathers, when 
 they came out of the land of Egypt, concerning burnt-offerings or sacri- 
 fices : but this I commanded them, saying, Let^ none of you imagine 
 evil in your hearts against his neighbour, and love no false oath." For- 
 asmuch then as we are not without understanding, we ought to appre- 
 hend the design of our merciful Father.^ For he speaks to us, being 
 willing that we, who have been in the same error about the sacrifices, 
 should seek and find how to approach unto him. And therefore he 
 thus bespeaks us — <' The sacrifice of God [is a broken spirit,] a broken 
 and contrite heart God will not despise."" Wherefore, brethren, we 
 ought the more diligently to inquire after those things that belong to 
 our salvation, that the adversary may not have any entrance into us, 
 and deprive us of our spiritual life. 
 
 III. Wherefore he again speaketh to them concerning these things : 
 " Ye shall not fast as ye do this day, to make your voice to be heard 
 on high. Is it such a fast that I have chosen ? a day for a man to 
 aflBict his soul? is it to bow down his head like a bulrush, and to spread 
 sackcloth and ashes under him? wilt thou call this a fast, and an ac- 
 ceptable day to the Lord ?" But to us he saith on this wise : " Is not 
 this the fast that I have chosen ? to loose the bands of wickedness, to 
 undo the heavy burdens, and to let the oppressed go free ; and that ye 
 break every yoke ? is it not to deal thy bread to the hungry, and that 
 
 "jlge. ''Equities. Comp. GrcEC. Clem. Mex. 'Lambs. ""Isaiahi. 11 — 14. 
 
 • Jer. vii. 22, 23. / Zech. viii. 17. f Of the mercy of our Father. " Psal. 1. 19. 
 
OF ST. BARNABAS. 163 
 
 thou bring the poor that are cast out to thy house .■' when thou seest the 
 naked, that thou cover him, and that thou hide not thyself from thine 
 own flesh .' Then shall thy light break forth as the morning, and thy 
 health shall spring forth speedily ; and thy righteousness shall go before 
 thee, the glory of the Lord shall be thy rereward. Then shalt thou 
 call, and the Lord shall answer ; thou shalt cry, and he shall say, Here 
 I am ; if thou put away from the midst of thee the yoke, the putting 
 forth of the finger, and speaking vanity: and if thou draw out thy soul 
 to the hungry, and satisfy the afflicted soul."" In -this, therefore, bre- 
 thren, God has manifested his foreknowledge' and mercy to us; be- 
 cause the people which he has purchased to his beloved Son were to 
 believe in sincerity;" and therefore he has shown these things to all of 
 us, that we shall not run as proselytes to the Jewish* law. 
 
 IV. Wherefore is it necessary that, searching diligently" into those 
 tilings which are near to come to pass, we should write to you what may 
 serve to keep you whole. To which end, let us flee from every evil 
 work, and hate the errors of the present time, that we may be happy-'' 
 in that which is to come. Let us not give ourselves the liberty of dis- 
 puting with the wicked and sinners, lest we should chance in time to 
 become like unto them. " For the consummation of sin^ is come," as 
 it is written, as the prophet Daniel says." And for this end the Lord 
 hath shortened the times and the days, that his beloved might hasten 
 his coming to his inheritance. For so the prophet speaks, — " There 
 shall ten kings reign in the earth ; and there shall rise, last of all, an- 
 other little one, and he shall humble three kings."' And again, Daniel 
 speaks in like manner concerning the kingdoms, — " And I saw the 
 fourth beast dreadful and terrible, and strong exceedingly ; and it had 
 ten horns. I considered the horns ; and behold there came up among 
 them another little horn, before which were three of the first horns 
 plucked up by the roots."* We ought, therefore, to understand this 
 also : and I beseech you, as one of your own brethren, loving you all 
 beyond my own life, that you look well to yourselves, and be not like 
 those who add sin to sin,' and say, " that their covenant is ours also." 
 Nay, but it is ours only ; for they have for ever lost that which Moses 
 received. For thus saith the Scripture : " And Moses continued fast- 
 ing forty days and forty nights in the mount ; and he received the 
 covenant from the Lord, even two tables of stone written by the hand 
 of God.""' But having turned themselves to idols, they lost it ; as the 
 Lord also said unto Moses, " Moses, go down quickly, for thy people 
 which thou hast brought forth out of Egypt, have corrupted themselves, 
 and turned aside from the way which I commanded them. And Moses 
 
 • Isaiah Iviifc 4-] 0. ' Promdence. ' Simplicity. * Their. ' His tantibus : 
 
 readinstantibits. iBdaved, i Temptation. *Dan. ix. "Dan. vii. »Dan. 
 
 vii. 7, 8. ' Heap up sins. "Exod. xxxi. xxxiv. 
 
164 THE CATHOLIC EPISTLE 
 
 cast the two tables out of his hands,"' — and their covenant was bro- 
 ken, that the love of Jesus might be sealed in your hearts, unto the 
 hope of his faith. Wherefore let us give heed unto the last times. 
 For all the time' past of our life and our faith will profit us nothing, 
 unless we continue to hate what is evil, and to withstand the future 
 temptations. So the Son of God tells us, " Let us resist all iniquity 
 and hate it." Wherefore consider the works of the evil way. "Do 
 not withdraw yourselves from others, as if you were already justified ; 
 but coming altogether into one place, inquire what is agreeable to, and 
 profitable for the beloved of God. For the Scripture saith, " Woe 
 unto them that are wise in their own eyes, and prudent in their own 
 sight."" Let us become spiritual, a perfect temple to God. As much 
 as in us lies, let us meditate upon the fear of God ; and strive, to the 
 utmost of oJr power, to keep his commandments, that we may rejoice 
 in his righteous judgments. For God will judge the world without 
 respect of persons ; and every one shall receive according to his works. 
 If a man shall be good, his righteousness shall go before him ; if wicked, 
 the reward of his wickedness shall follow him. Take heed, therefore, 
 lest sitting still, now that we are called, we fall asleep in our sins; and 
 the wicked one, getting the dominion over us, stir us up, and shut us 
 out of the kingdom of the Lord.' Consider this also : although you 
 have seen so great signs and wonders done among the people of the 
 Jews, yet (this notwithstanding) the Lord hath forsaken them. Beware 
 therefore, lest it happen to us as it is written, "There be many called, 
 but few cho.sen."-'' 
 
 V. For this cause did our Lord vouchsafe to give up his body to 
 destruction, that through the forgiveness of our sins we might be sanc- 
 tified ; that is, by the sprinkling of his blood. Now for what concerns 
 the things that are written about him — some belong to the people of 
 the Jews, and some to us. For thus saith the Scripture, " He was 
 wounded for our transgressions ; he was bruised for our iniquities ; and 
 by his blood we are healed. He was led as a lamb to the slaughter ; 
 and as a sheep before his .shearers is dumb, so he opened not his 
 mouth."^ Wherefore we ought the more to give thanks unto God, 
 for that he hath both declared unto us what is passed, and not* suf- 
 fered us to be without understanding of those things that are to come. 
 But to them he saith, " The nets are not unjustly spread for the birds."' 
 This he spake, because a man will justly perish, if having the know- 
 ledge of the way of truth, he shall nevertheless not refrain himself 
 from the way of darkness. And for this cause the Lord was content 
 to suffer for our souls, although he be the Lord of the whole earth ; to 
 
 <■ ETiod. xxxii. 7, 19. Deut. ix. 12, 17. ''Days. «Heb. x.35. ■'Vkl. Gr. 
 
 Clem. Alex. Isa. v. 21. 'Matt. xxv. 5-10. /Matt. xxii. 14. » Isa. liii. .5, 7. 
 
 "Vid. Edit Oxon. p. 81. *Prov.i. 17. 
 
OF ST. BARNABAS. 165 
 
 - whom God said before the beginning of the world, " Let us make man 
 after our own image an-d Hkeness."" Now, how he suffered for us, 
 seeing it was by men that he underwent it, I will show' you. The 
 prophets, having received from him the gift of prophecy, spake before 
 concerning him ; but he, that he might abolish death, and make known 
 the resurrection from the dead, was content, as it was necessary to 
 appear in the flesh, that he might make good the promise before given 
 to our fathers ; and preparing himself a new people, might demonstrate 
 to them, whilst he was upon earth, that after the resurrection he would 
 judge the world. And finally, teaching the people of Israel, and 
 doing many wonders and signs among them, he preached to them, and 
 showed the exceeding great love which he bare towards them. And 
 when he chose his apostles, which were afterwards to publish his gos- 
 pel, he took men who had been very great sinners ; that thereby he 
 might plainly show, " That he came not to call the righteous, but sin- 
 ners to repentance.'"' Then he clearly manifested himself to be the 
 Son of God. For had he not come in the flesh, how could men have 
 been able to look upon him that they might be saved ? seeing if they 
 behold only the sun, which was the work of his hands, and shall here- 
 after cease to be, they are not able to endure steadfastly to look against 
 the rays of it. Wherefore the Son of God came in the flesh from this 
 cause, that he might fill up the measure of their iniquity who have per- 
 secuted his prophets unto death. And for the same reason also he 
 suffered ; for God hath said, " of the stripes of his flesh, that they 
 were from them."" And, "I will smite the shepherd, and the sheep 
 of the flock shall be scattered."' Thus he would suffer, because it 
 behoved him to suffer upon the cross. For thus one saith, prophesying 
 concerning him, "Spare my soul from the sword. "•*" And again, 
 <' Pierce my flesh from thy fear." ^ And again, "The congregation 
 of wicked doers rose up against me [they have pierced my hands and 
 my feet]."* And again, he saith, "I gave my back to the smiters, 
 and my cheeks to be buffeted, and my face I set as an hard rock."' 
 
 VI. And when he had fulfilled the commandment of God, what says 
 he? " Who will contend with me ? Let him stand against me: or 
 who is he that will implead me ? Let him draw near to the servant 
 of the Lord. Wo be to you ! Because ye shall all wax old as a gar- 
 ment, the moth shall eat you up.^'* And again the prophet adds, 
 " He is put \for a stone of stumbling. Behold, I lay in Zion for a 
 foundation, a precious stone, a choice corner-stone, an honourable 
 
 » Gen. L 36. ' Learn. « Matt. ix. 14. ■* Namely, from the Jews. ' Zech. 
 
 xiii. 6,7. /According to the LXX. Psalm xxii. 20; cxviii. [cxix. Heb.] 120; xxii. 
 16. ? These words were doubtless cited thus by Barnabas, because that without them, 
 those foregoing do nut prove the crilcifixion of Christ. But through the repetition of the 
 same preposition, this latter part was so early omitted, that it was not in the Latin in- 
 terpreter's copy. * Psal. xxii. 1 6. ' Isa. 1. 6. * Isa L 8, 9. Septuag. Inter. 
 
166 THE CATHOLIC EPISTLE 
 
 stone."" And what follows ? " And he that hopeth in him shall live 
 forever." What then? Is our hope built upon a stone .^ God for- 
 bid. But because the Lord hath hardened' his flesh against sufferings, 
 he saith, "I have put me as a firm rock."" And again the prophet 
 •adds, " The stone which the builders refused is become the head of 
 the corner." " And again he saith, " This is the great and wonderful 
 day which the Lord hath made."' [I write these things the more 
 
 - plainly to you that ye may understand. ■^] For, indeed, I could be 
 content even to die for your sakes.^ But what saith the prophet again ? 
 " The counsel of the wicked encompassed me about. They came 
 about me, as bees about the honeycomb ;" and, " upon my vesture 
 they cast lots."" Forasmuch then as our Saviour was to appear in 
 the flesh, and suffer, his passion was hereby foretold. For thus saith 
 the prophet against Israel, " Wo be to their soul, because they have 
 taken wicked counsel against themselves, saying, " Let us lay* snares 
 for the righteous, because he is unprofitable to us."" Moses also in 
 like manner speaketh to them ; " Behold, thus saith the Lord God, 
 enter ye into the good land of which the Lord hath sworn to Abraham, 
 and Isaac, and Jacob, that he would give it you, and possess it; a' 
 land flowing with milk and honey." ' Now what the spiritual meaning 
 of this is, learn. It " is as if it had been said, put your trust in Jesus, 
 who shall be manifested to you in the flesh. For man is the earth 
 which suffers ; forasmuch as out of the substance" of the earth Adam 
 was formed. What, therefore, does he mean when he says, " Into a 
 good land flowing with milk and honey?" Blessed be our Lord, who 
 has given us wisdom, and a heart to understand his secrets ! For so 
 says the prophet, " Who shall understand the hard sayings of the 
 Lord but he that is wise, and intelligent, and that loves his Lord?"" 
 Seeing, therefore, he has renewed us by the remission of our sins, he 
 has put us into another frame,* that we should have souls like' those 
 of children, forming us again himself by the Spirit.' For thus the 
 
 , scripture saith concerning us, where it introduceth the Father speaking 
 to the Son ; ° " Let us make man after our likeness and similitude ; and 
 let them have dominion over the beasts of the earth, and over the 
 fowls of the air, and over the fish of the sea."* And when the Lord 
 saw the man which he had formed, that behold he was very good, he 
 said, "Increase, and multiply, and replenish the earth."" And this 
 
 "Isa. viii. 14; xxviii. 16. 'Gr. — Put in strength or strengthened. 'Isa. 1. 7. 
 
 "■ Psal. cxvii. 22. ' Psal. cxvii. 24. / Clem. Mex. Strom, v. This is not in the old 
 Lat. Version. eVid. Edit. Oxen. p. 29, a. Ttpii/z^^a r% dyairr/i ijiiov. *Psal. xxi. 17; 
 cxvii. 12; xxi. 19. ^ Bind. *Isa. iii. 9. ' Exod. xxxiii. 1, 3. '"Vid. 
 
 Coteler. Annot. Marg. ex Clem. Alex. " Ilpocriliroii. " Hosea xiv. ult. Prov. i. 6. 
 
 Eccl. i. 10. pGt. — Made us another form. 9Vid. Edit. Oxon. p. 30, h. 'Vid. 
 
 Vet. Lat. Interp. 'As he saith to the Son. 'Gen. i. 26. Comp. Coloss. iii. 10. 
 
 "Gen.i. 28. 
 
OF ST. BARNABAS. 167 
 
 he spake to his Son. I -will now show you how he made us a new 
 creature" in the latter days. The Lord saith, "Behold, I will make 
 the last as the first.'" Wherefore the prophet thus spake,—" Enter 
 into the land flowing with milk and honey, and have dominion over 
 it."' Wherefore ye see how we are again formed anew; as also he 
 speaks by another prophet,—" Behold, saith the Lord, I will take from 
 them (that is, from those whom the Spirit of the Lord foresaw) their 
 hearts of stone, and I will put into them hearts of flesh;"" because 
 he was about to be made manifest in the flesh, and to dwell in us. 
 For, my brethren, the habitation of our heart is a holy temple ' unto 
 the Lord. For the Lord saith again, " In what place shall I appear 
 before the Lord my God, and be glorified?" He answers, "I will 
 confess unto thee in the congregation m the midst of my brethren ; and 
 will sing unto thee in the church of the saints."-*" Wherefore we are 
 they whom he has brought into that good land. But« what signifies 
 the milk and honey } Because as the child is nourished first with 
 milk, and then with honey, so we, being kept alive by the belief of 
 his promises and his word, shall live and have dominion over the 
 land. For he foretold above, saying, " Increase, and multiply, and 
 have dominion over the fishes," &c. But who is there that is now 
 able to have this dominion over the wild beasts, or fishes, or fowls of 
 the air .? For you know that to rule is to have power — that a man 
 should be set over what he rules. But forasmuch as this we have not 
 now, he tells us when we shall have it ; namely, when we shall be- 
 come perfect, that we may be made inheritors of the covenant of the 
 Lord. 
 
 VII. Understand then, my beloved children, that the good God 
 hath before manifested all things unto us, that we might know to 
 whom we ought always to give thanks and praise. If, therefore, the 
 Son of God, who is the Lord of all, and shall come to judge both the 
 quick and the dead, hath suflered, that by his stripes we might live, 
 let i^is believe that the Son of God could not have suffered but for us. 
 But, being crucified, they gave him vinegar and gall to drink. Hear, 
 therefore, how the priests of the temple did foreshow this also : ' The 
 Lord, by his command which was written, declared, that whosoever 
 did not fast the appointed fast he should die the death : ' because he 
 also was himself one day to offer up his body " for our sins ; that so the 
 type of what was done in Isaac' might be fulfilled, who was offered 
 upon the altar. What, therefore, is it that he says by the prophet .' 
 " And let them eat of the goat which is offered in the day of the fast 
 
 «Gf. — ^ second formation, 'Isa. xliii. 18, 19. Matt. xx. 16. "Coinp. Heb. iii. 
 ■'Ezek. xi. 19; xxxvi. 26. «So St. Paul, 1 Cor. iii. 16, 17; ^^i. 19. /Psal. xli. 3; 
 xxi. 23. sComp. Hier. in Jer. xxxii. 22; etin Jer. xi. 5. Add. 1 Pet. ii. 2. *See 
 this applied after the same manner, Heb. ix. ' Levit. xxiii. 29. ' The vessel of his 
 spirit, ' Gen. xxij. 
 
168 THE CATHOLIC EPISTLE 
 
 for all their sins.'" Hearken diligently, [my brethren.] "And all 
 the priests, and they only, shall eat the inwards, not washed with 
 vinegar." Why so? Because' I know that when I shall hereafter 
 offer my flesh for the sins of a new people, ye will give me vinegar 
 to drink, mixed with gall ; therefore do ye only eat, the people fasting 
 the while, and lamenting in sackcloth and ashes. And that he might 
 foreshow that he was to suffer for them, hear then how he appointed 
 it : — " Take," says he, " two goats, fair and alike, and offer them ; 
 and let the high-priest take one of them for a burnt-offering."'' And 
 .what must be done with the other.' "Let it," says he, "be ac- 
 cursed." Consider how exactly this appears to have been a type of 
 Jesus. " And let all the congregation spit upon it, and prick it ; and 
 put the scarlet wool about its head : and thus let it be carried forthi 
 into the wilderness."* And this being done, he that was appointed 
 to convey the goat, led it into the wilderness, and' took away the 
 scarlet wool, and put it. upon a thorn bush, whose young-'' sprouts, 
 when we find them in the field, we are are wont to eat : so the fruit 
 of that thorn only is sweet. And to what end was this ceremony .-* 
 Cpnsider-^one \vas offered upon the altar, the other was accursed. 
 And why was that which was accursed, crowned.'' Because they 
 shall see Christ in that day, having a scarlet garment about his body, 
 and shall say, Is not this he whom we crucified, having despised him, 
 pierced him, mocked him .'' Certainly this is he who then said that he 
 was the Son of God. ^As, therefore, he shall be then like to what he 
 was on earth, so were the Jews heretofore commanded to take two 
 goats, fair and equal. That when they shall see [our Saviour] here- 
 after coming [in the clouds of heaven,] they may be amazed at the 
 likeness of the goats. Wherefore ye" here again see a type of Jesus 
 who was to suffer for us. But what then signifies this, That the wool 
 was to be put into the midst of the thorns } This also is a figure of 
 Jesus, set out to the church. For as he who would take away the 
 scarlet wool must undergo many difficulties, because that thorn was 
 very sharp, and with difficulty get it ; so they, says Christ, that will 
 see me, and come to my kingdom, must through many afflictions and 
 troubles attain unto me.* 
 
 VIII. But what type* do ye suppose it to have been, where it is 
 commanded' to the people of Israel, that grown persons, in whom 
 sins are come to perfection, should offer a heifer, and after they had 
 killed it, should burn the same: but then young men should take up 
 
 " Numb. xxix. &c. Vid. Coteler. in Marg. et Annot. in loc. Comp. Observ. Edit. 
 Oxon,. » Vid. Annot. Cotel. in loc. ' Levit. xvi. Vid Maimon. Tract, de Die Exp. 
 Edit, du Veil. p. 350. Add. Annot. Cotel. et Ed. Oxon. in loc. ' ■* Vid. Edit. Oxon. 
 p. 40, a. 41, b. "Vid.Maim.ibid. p. 341. Comp. Annot. Edit. Oxon. in loc. /Vid. 
 Annot. Isaac. Voss. in loc. e The Greek is imperfect. 'Vid. Lat. Ver. 'Seo 
 
 Act^xiv. 82. 'Numb. xix. 'Thatthis was alsoatype of Chijst, see Heb. ix. 13. 
 
OF ST. BAENABAS. 16^ 
 
 the ashes and put them in vessels, and tie a piece of scarlet wool and 
 hyssop upon a stick, and so the young men should sprinkle every one 
 of the people, and they should be clear from their sins ? Consider 
 how all these are delivered in a figure" to us. This heifer is Jesus 
 Christ ; the wicked men that were to offer it, are those sinners who 
 brought him to death ; who afterwards have no more to do with it : 
 the sinners have no more the honour of handhng of it ; but the young 
 men, who performed the sprinkling, signified those who preach to us 
 the forgiveness of sins, and the purification of the heart; to whom the 
 Lord gave authority to preach his gospel : being at the beginning 
 twelve, to signify" the tribes, because there were twelve tribes of Is- 
 rael. But why were there three young men appointed to sprinkle ? 
 To denote Abraham, and Isaac, and Jacob, because they were great 
 before God. And why was the wool put upon a stick ? Because 
 the kingdom of Jesus was founded upon the cross;" and therefore 
 they that put their trust in him shall live for ever. But why was the 
 wool and hyssop put together ? To signify that in the kingdom of 
 Christ there shall be evil and filthy days, in which, however, we shall 
 be saved; and because" he that has any disease in the flesh by some 
 filthy humours, is cured by hyssop. Wherefore these things being 
 thus done, are to us indeed evident ; but to the Jews ' they are ob- 
 scure, because they hearkened not unto the voice of the Lord. 
 
 IX. And therefore the Scripture again speaks concerning our ears, 
 that God has circumcised them, together with our hearts. For thus 
 saith the Lord by the holy prophet : " By the hearing of the eaf they 
 obeyed me."-*" And again, "They who are afar off, shall hear and 
 understand what things I have done."* And again, "Circumcise 
 your hearts, saith the Lord.'"" And again he saith, " Hear, Israel! 
 For thus saith the Lord thy God.'" And again the Spirit of God 
 prophesieth, saying,*' " Who is there that would live for ever, l,et him 
 hear the voice of my song."' And again, "Hear, heaven, and 
 give ear, O earth ! Because the Lord has spoken '" these things for a 
 witness." And again he saith, " Hear the word of the Lord, ye 
 princes of the people."" And again, "Hear, children! the voice 
 of one crying in the wilderness." ° Wherefore he has circumcised our 
 ears, that we should hear his word, and believe. But as for that cir- 
 cumcision in which the Jews trust, it is abolished. For the circum- 
 cision of which God spake was not' of the flesh: but they have trans- 
 gressed his commands, because the evil one' hath deceived them. 
 For thus God bespeaks them: "Thus saith the Lord your God, 
 
 • Vid. Vet. Lat. Interpr. Simplicity. — Gr. ' Gr. — To testify. " Wood. ^ Vidjr 
 Coteler. in loc. 'Them. /Septuag. Psal. xvii. 45. «Isa. xxxiii. 13. *Jer. 
 iv. 4. 'Jer. vii. 3. ' Psal. xxxiii. xxxiv. 'Isa. 1. 10. "Isa.!. 3. "lb. 10. 
 "Isa. xl. 3. r Angel. 
 
 22 P 
 
 G 
 
170 THE CATHOLIC EPISTLE 
 
 [Here I find the new law,J Sow not among thorns ; but circumcise 
 yourselves to the Lord your God." " And what doth he mean by this 
 saying? Hearken unto your Lord. And again he saithj- " Circumcise 
 the hardness of your hearts, and harden not your neck.'" And again, 
 " Behold, saith the Lord, all the nations are circumcised, [they have 
 not lost their foreskin ;] but this people is uncircumcised in heart."" 
 But you will say the Jews" were circumcised for a sign. 'And so are 
 all the Syrians, and Arabians, and all the idolatrous priests : but are 
 they, therefore, of the covenant of Israel .'' And even the Egyptians 
 themselves are circumcised. Understand, therefore, children, these 
 things more fully, that Abraham, who was the first that brought in 
 circumcision, looking forward in the Spirit to Jesus, circumcised, 
 having received the mystery of three letters. For the Scripture says, 
 that Abraham circumcised three hundred and eighteen men of his 
 house.-'' But what, therefore, was the mystery that was made known 
 unto him.'' Mark, first, the eighteen, and next the three hundred. 
 For the numeral letters of ten and eight are I H. And these denote 
 Jesus. And because the cross was that by which we were to find 
 grace, therefore he adds three hundred, the note of which is T [the 
 figure of his cross.] Wherefore, by two letters, he signified Jesus; 
 and by the third, his cross. He who has put the engrafted gift of his 
 doctrine within us, knows that I never taught to any one a more cer- 
 tain^ truth : but I trust that ye are worthy of it. 
 
 X. But why did Moses say, " Ye shall not eat of the swine ; neither 
 the eagle, nor the hawk, nor the crow ; nor any fish that has not a scale 
 upon him ?" * I answer, that in the spiritual sense, he comprehended 
 three doctrines that were to be gathered * from hence. Besides which 
 he says to them in the book of Deuteronomy, " And I will give my 
 statutes unto this people."* Wherefore it is not the command of God,' 
 that they should not eat these things ; but Moses in the Spirit spake to 
 them. Now the sow he forbad them to eat, meaning thus much : 
 Thou shalt not join thyself to such persons as are like unto swine ; 
 who whilst they live in pleasure, forget their God, — but when any 
 want pinches them, then they know the Lord ; as the sow when she 
 is full, knows not her master ; but when she is hungry, she makes a 
 noise, and being again fed, is silent. "Neither," says he, "shalt 
 thou eat the eagle, nor the hawk, nor the kite, nor the crow ;" that is, 
 
 »Jer. iv. 3, 4. 'Jer. iv. 4. "Deuter. x. 16. '' That people. « Vid. Coteler. in 
 loc. Confer. Orig. ad Rom. c. ii. 24. /That many others of the ancient fathers have 
 
 concurred with him in this, — see Coteler. in loc. Add. Eund. pp. 34, 35, ibid. Ed. Oxon. 
 D.in loc. An instance of the like kind, see in Rev. xiii. 17, 18. Add. Annot. Bernard. 
 Edit. Oxon. p. 125, e Genuine. * That in this he goes on the received opinions of 
 the RR. Vid. Annot. Coteler. et Ed. Oxon. in loc. Levit. xi. Deut. xiv. Add. Ains- 
 worth on Lev. xi, 1. And again on Deut. xiv. 4. 'In the understanding. 
 
 ' Deut. iv. 
 
OF ST. BARNABAS. 171 
 
 Thou shalt not keep company with such kind of men as know not 
 how, by their labour and sweat, to get themselves food: but injuri- 
 ously ravish away the things of others, and watch how to lay snares 
 for them ; when at the same lime they appear to live in perfect inno- 
 cence. ["So these birds alone seek no food for themselves, but] sitting 
 idle, seek how they may eat of the flesh which others have provided ; 
 being destructive through their wickedness. " Neither," says he, 
 " shalt thou eat the lamprey, nor the polypus, nor the cuttle-fish;" that 
 is, thou shalt not be like such men, by using to converse with them, 
 who are altogether wicked' and adjudged to death. For so those 
 fishes are alone accursed, and wallow in the mire, nor swim as other 
 fishes, but tumble in the dirt, at the bottom of the deep. But he adds, 
 "Neither shalt thou eat of the hare."° To what end.? To signify 
 this to us: Thou shalt not be an adulterer;" nor liken thyself to such 
 persons. For the hare every year multiplies " the places of its concep- 
 tion ; and as many years as it lives, so many it has. ' " Neither shalt 
 thou eat of the hyffina ;" that is, again, be not an adulterer, nor a cor- 
 rupter of others ; neither be like to such. And wherefore so.'' Because 
 that creature every year changes its kind, and is sometimes male and 
 sometimes female.® For which cause also he justly hated the weasel ; 
 to the end that they should not be like such persons who with their 
 mouths commit wickedness, by reason of their uncleanness ; nor join 
 themselves with those impure women, who with their mouths commit 
 wickedness. Because that animal conceives with its mouth." Moses, 
 therefore, speaking as concerning meats, delivered, indeed, three 
 great precepts to them, in the spiritual signification of those commands ; 
 but they, according to the desires of the flesh, understood him as if 
 he had only meant it of meats. And therefore David took aright the 
 knowledge of his threefold command, saying, in like manner, "Blessed 
 is the man that hath not walked in the counsel of the ungodly ;" as 
 the fishes before mentioned, in the bottom of the deep, in darkness ; 
 nor stood in the way of sinners, as they who seem to fear the Lord, 
 but yet sin, as the sow. And hath not sat in the seat of the scorners, 
 as those birds who sit and watch that they may devour. Here you 
 have the law concerning meat perfectly set forth, and according to the 
 true knowledge of it. But says Moses, " Ye shall eat all that divideth 
 the hoof, and cheweth the cud ;"" signifying thereby such an one as 
 having taken his food, knows him that nourisheth him ; and resting 
 upon him, rejoiceth in him. And in this he spake well, having respect 
 
 n Vid. Antiq. Lat. "Vers. » Wicked to the end. ' See Coteler. Annot. in loc. 
 
 i Thou shali not abuse thyself ivith mankind. 'A<p6StwTiv. /T/niras. s So several 
 
 naturalists have affirmed, though others deny it. See Jnnot. Coteler. in loc. '•Vid. 
 
 Arist. apud Euseb". Prffip. Evang. lib. viii. c. 9. Add. Coteler. in loc. 'Psal. i. 1. 
 
 * See Edit. Oxon. p. 64, a. So Iren. adv. Her. lib. v. t. 8. 
 
172 THE CATHOLIC EPISTLE 
 
 to the commandment. What therefore is it that he says ? " That we 
 should hold fast to them that fear the Lord — with those who meditate 
 on the command of the word which they have received in their heart — 
 with those that declare the righteous judgments of the Lord, and keep 
 his commandments ; in short, with those who know that to meditate 
 is a work of pleasure, and therefore exercise themselves in' the word 
 of the Lord. But why might they eat those that clave the hoof.-' 
 Because the righteous liveth in this present worl'd ; but his expectation 
 is fixed upon the other. See, brethren, how admirably Moses com- 
 manded these things. But how should we thus know all this, and 
 understand it .' We, therefore, understanding aright the command- 
 ments, speak as the Lord would have us. Wherefore he has circum- 
 cised our ears and our hearts, that we might know these things. 
 
 XL Let us now inquire whether the Lord took care to manifest any 
 thing beforehand concerning water and the cross 1 Now for the former 
 of these, it is written to the people of Israel, how they shall not receive 
 that baptism which belongs to forgiveness of sins ; but shall institute 
 another to themselves that cannot. For thus saith the prophet : " Be 
 astonished, heaven ! and let the earth tremble at it, because this 
 people have done two great and wicked things : they left me, the 
 fountain of living water, and have digged for themselves broken cis- 
 terns, that can hold no water. Is my holy mountain, Zlon," a desolate 
 wilderness ? For ye shall be as a young bird when its nest is taken 
 away."'' And again the prophet saith, "I will go before thee, and 
 will make plain the mountains, and will break the gates of brass, and 
 will snap in sunder the bars of iron ; and will give thee dark, and hid- 
 den, and invisible treasures, that they may know that I am the Lord. 
 God."" . And again, "He shall dwell in the high den of the strong 
 rock." And then what follows in the same prophet .-' " His water is 
 faithful : ye shall see the King with glory, and your soul shall learn 
 the fear of the Lord."-*" And again he saith, in another prophet, he 
 that does these things " shall be like a tree planted by the currents of 
 water, which shall give its fruit in its season. Its leaf also shall not 
 wither, and whatsoever he doth it shall prosper. As for the wicked it 
 is not so with them ; but they are as the dust which the wind scattereth 
 away from the face of the earth. Therefore the ungodly shall not 
 ^stand in the judgment, neither the sinners in the council of the right- 
 eous. For the Lord knoweth the way of the righteous, and the way 
 of the ungodly shall perish."® Consider how he has joined both the 
 cross and the water together. For this he saith. Blessed are they who, 
 putting their trust in the cross, descend into the water ; for they shall 
 
 "Comp. Clem. Alex. lib. iii. Paedag. c. 11. Et simil. Orig. Theod. &c. Coteler. 
 Annot. in loc. ' Ruminale upon. «Vid. Annot. Coteler. et Ed. Oxon. in loc. Isa. 
 
 xvi. 1, 2. ^Jei. ii. 12. « Isa. xlv. 2, 3. /Isa. xxxiii. 16, 17. s Psal. i. 
 
OF ST. BARNABAS. 173 
 
 have their reward in due time ; then, saith he, will I give it to them. 
 But as concerning the present time, he saith, their leaves shall not fall ; 
 meaning thereby that every word that shall go out of your mouth, shall, 
 through faith and charity, be to the conversion and hope of many. In 
 like manner does another prophet speak : " And the land of Jacob was 
 the praise of all the earth;"" magnifying' thereby the vessel of his 
 spirit." And what follows ? " And there was a river running o-n the 
 right hand, and beautiful trees grew up by it ; and he that shall eat of 
 them shall live for ever." The signification of which is this — That 
 we go down into the water full of sins and pollutions, but come up 
 again, bringing forth fruit ; having in our hearts the fear and hope 
 which is in Jesus, by the Spirit. " And whosoever shall eat of them 
 shalj live for ever ;" that is, whosoever shall hearken to those who call 
 them, and shall believe, shall live for ever. 
 
 XII. In like manner he determines concerning the cross of another 
 prophet,* saying, " And when shall these things be fulfilled .'" The 
 Lord answers, " When the tree that is fallen shall rise, and when blood 
 shall drop down from the tree." Here you have again mention made, 
 both of the cross, and of him that was to be crucified upon it. And' 
 yet, farther, he saith by Moses (when Israel was fighting with, and 
 b^ten by, a strange people ; to the end that God might put them-*^ in 
 mind how that for their sins they were delivered unto death ;) yea the 
 Holy Spirit put it into the heart of Moses, to represent both the sign 
 of the c»oss, and of him that was to suffer ; that so they might know 
 that if they did not believe in him, they should be overcome for ever. 
 Moses, therefore, piled up armour upon armour* in the middle of a 
 rising ground, and standing up high above all of them, stretched forth 
 his arms ; and so Israel again conquered. But no sooner did he let 
 down his hands, but they were again slain. And why so .'' To the 
 end they might know, that except they trust in Him they cannot be 
 saved. And in another prophet he saith, " I have stretched out my 
 hands all the day long to a people disobedient, and speaking against 
 my righteous way."" And again Moses makes a type' of Jesus to 
 show that he was to die ; and then that he, whom they thought to be 
 dead, was to give life to others; in the type"" of those' that fell in 
 Israel. For God caused all sorts' of serpents to bite them, and they 
 died ; forasmuch as by a serpent transgression began in Eve ; that so 
 he might convince them, that for their transgressions ihey shall be de- 
 
 » Zech. iii. 19. 'FormiTro Xeym, and o, the old interpreter did not read; and Cle- 
 mens Alex. lib. iii. Strom, p. 463, transcribing this passage, hath them not. 'i. e. 
 The body of Christ. '' Vid. Conject. Edit. Oxon. Com. iv. Esd. v. 4. Et Obs. Cotel. 
 in loc. "See St. Hier.in like manner. Annot. D. Bernaird, p. 124. Edit. Oxon. Exod. 
 xvii. /That were so beaten. « Again set them in array, being armed. — Lat. Vers. 
 *Isa. Ixv. 3. "So IrensBus, Just. Mart., St, Chrysost., &c. Vid. Edit. Oxon. p. 77, a. 
 ' Sism. ' Israel fatting. 
 
 p2. 
 
174 THE CATHOLIC EPISTLE 
 
 livered into the pain of death. Moses then himself, who had com- 
 manded them, saying, " Ye shall not make to yourselves any graven 
 or molten image, to be your god,"" yet now did so himself, that he 
 might represent to them the figure of the Lord Jesus. For he made 
 a brazen serpent, and set it up on high, and called the people together 
 by a proclamation ; where, being come, they entreated Moses that he 
 would make an atonement for them, and pray that they might be healed. 
 Then Moses spake unto them, saying, when any one among you shall 
 be bitten, " let him come unto the serpent that is set upon the pole ; 
 and let him assuredly trust in him, that though he be dead, yet he is 
 able to give life, and presently he shall be saved ;" and so they did. 
 See, therefore, how here also you have in this the glory of Jesus ; " and 
 that in him, and to him, are all things."* Again, what says Moses to 
 Jesus the son of Nun, when he gave that name unto him, as being a 
 prophet, that all the people might hear him alone, because the Father" 
 did manifest all things concerning his Son Jesus, in Jesus " the son of 
 Nun ; and gave him that name when he sent him to spy out the land 
 of Canaan ; he said, " Take a book in thine hands and write what the 
 Lord saith : forasmuch as Jesus, the son of God, shall in the last days 
 cut off by the roots all the house of Amalech."" See here again 
 Jesus, not the son of man, but the Son of God, made manifest ii^a 
 type and in the flesh. But because it might hereafter be said that 
 Christ was the Son of David ; ■''therefore David, fearing and well know- 
 ing the errors of the wicked, saith, " The Lord said unto my Lord, 
 Sit thou on my right hand until I make thine enemies thy footstool.^ 
 And again Isaiah speaketh on this wise, "The Lord said unto Christ" 
 my Lord, I have laid hold on his right hand, that the nations should 
 obey before him, and I will break the strength of kings." Behold 
 how both David' and Isaiah call him Lord, and the Son of God. 
 
 XIII. But let us go yet farther, and inquire whether his people be 
 the heir, or the former ; and whether the covenant be with us, or with 
 them. And first, as concerning the people, hear now what the Scrip- 
 ture saith. Isaac* prayed for his wife Rebekah, because she was 
 barren ; and she conceived. Afterwards Rebekah went forth to inquire 
 of the Lord. And the Lord said unto -her, "There are two nations 
 in thy womb, and two people shall come from thy body; and the one 
 shall have power over the other, and the greater shall serve the lesser." 
 Understand here, who was Isaac, who Rebekah, and of wjiom it was 
 foretold that this people should be greater than that. And in another 
 prophecy, Jacob speaketh more clearly to his son Joseph, saying, 
 
 •Deut, xxvii. 15. 'Rom. xi. 36. ''Deut. xviii. 15, 18. i* So the other fathers ;' 
 Just. Mart., &c. Vid. Edit. Oxon. p. 79. «Vid. Interpr. Vet. Lat. Exod. xvii. 14. 
 
 ■f Comp. Vet. Lat. Interp. ePsal. ex. 1. ^ Vid. Annot. Coteler. in loc. Edit. Oxon. 
 
 p. 78, c. Isa. xlv. 1. '■ Comp. Vet. Lat Interp. 'Gen. xxv. 21. Comp. StPauI, 
 Rom. ix. Just. Mart. Tert., &c. Vid. Ed. Oxon. p. 81, a. 
 
OP ST. BARNABAS. 175 
 
 " Behold, the Lord hath not deprived me of seeing thy face ; bring me 
 thy sons that I may bless them."" And he brought unto his father 
 Manasseh ' and Ephraim, desiring that he should bless Manasseh, be- 
 cause he was the elder. Therefore Joseph brought him to the right 
 hand of his father Jacob. But Jacob, by the Spirit, foresaw the figure 
 of the people that was to come. And what saith the Scripture ? "And 
 Jacob crossed his hands, and put his right hand upon Ephraim, his 
 second and the younger son, and blessed him." And Joseph said 
 unto Jacob, " Put thy right hand upon the head of Manasseh, for he 
 is my first-born son." And Jacob said unto Joseph, "I know it, my 
 son, I know it ; but the greater shall serve the lesser, though he also 
 shall be blessed." Ye see of whom he appointed it, that they should 
 be the first people, and heirs of the covenant. If therefore, God shall 
 have, yet farther taken notice of this by Abraham too, our understand- 
 ing of it will then be perfectly established. What then saith the Scrip- 
 ture" to Abraham, when he "believed; and it was imputed unto him 
 for righteousness ? Behold, I have made thee a father of the nations, 
 which without circumcision believe in the Lord." 
 
 XIV. Let us, therefore, now inquire whether God has fulfilled the 
 covenant, which he sware to our fathers that he would give the people.' 
 Yes, verily. He . gave it : but th?y were not worthy to receive it, by 
 reason of their sins. For thus saith the prophet : " And Moses con- 
 tinued fasting in Mount Sinai, to receive the covenant of the Lord 
 with the people, forty days and forty nights."^ And he received of 
 the Lord two tables, written with the finger ' of the Lord's hand in the 
 Spirit. And Moses, when he had received them, brought them down, 
 that he might deliver them to the people. And the Lord said unto 
 Moses, " Moses, Moses, get thee down quickly, for the people which 
 thou broughtest out of the land of Egypt have done wickedly." •'' And 
 Moses understood that they had again set up a molten image ; and he 
 cast the two tables out of his hands ; and the tables of the covenant 
 of the Lord were broken. Moses, therefore, received them, but they 
 were not worthy. Now, then, learn how we have received them : 
 Moses, being a servant, took them ; but the Lord himself has given 
 them unto us, that we might be the people of his inheritance, having 
 suffered for us. He was, therefore, made manifest, that they should 
 fill up the measure of their sins, and that we, being ® made heirs by 
 him, should receive the covenant of the Lord Jesus. And again 
 the prophet saith, "Behold I have set thee for a light unto the 
 Gentiles, to be the Saviour of* all the ends of the earth, saith the 
 Lord, the God who hath redeemed thee."* Who for that very end 
 
 » Gen. xlviii. ' Vid. Lat. Ihterp. Vet. ' Gen. xv. 6 ; xvii. 5. So St. Paul him- 
 
 self applies this, Rom. iv. 3. ■'Excel, xxiv. 18. «Deut. ix. 10. Exod. xxxi. 12. 
 
 /Exod. xxxii. 7. Deut. ix. 12. f "Vid. Lat. Interp. Vet. i^ For salvation unto. 
 
 • ..-a. xlix. 6. 
 
176 THE CATHOLIC EPISTLE 
 
 was prepared, that by his own appearing, he might redeem our hearts, 
 already devoured by death, and delivered over to the irregularity of 
 error, from darkness ; and establish a covenant with us by his word. 
 For so it is written, that the Father commanded him, by delivering us 
 from darkness, to prepare unto himself a holy people. Wherefore the 
 prophet saith, <' I the Lord thy God have called thee in righteous- 
 ness, and I will take thee by thy hand, and will strengthen thee ; and 
 give thee for a covenant of the people, for a light of the Gentiles : to 
 open the eyes of the blind, to bring out the prisoners from the prison, 
 and them that sit in darkness ouf of the prison-house.'"" Consider, 
 therefore, from whence we have been redeemed. And again the pro- 
 phet saith, " The Spirit of the Lord is upon me, because he hath 
 anointed me : he hath sent me to preach glad tidings to the lowly ; to 
 heal the broken in heart ; to preach remission to the captives, and sight 
 unto the blind ; to proclaim the acceptable year of the Lord, and the 
 day of restitution ; to comfort all that mourn."" 
 
 XV. Furthermore it is written concerning the sabbath, in the ten 
 commandments" which God spake in the Mount Sinai to Moses, face 
 to face ; " Sanctify the sabbath of the Lord with pure hands and a 
 clean heart."" And elsewhere he saith, "If thy children shall keep 
 my sabbaths, then will I put my merc"5f upon them."' And even in 
 the beginning of the creation, he makes mention of the sabbath : " and 
 God made in six days the works of his hands ; and he finished them 
 on the seventh ■'' day, and he rested the seventh day, and sanctified it."s 
 Consider, my children, what that signifies, — he finished them in six 
 days. The meaning of it is this, — that in six thousand years, the Lord 
 God will .bring all things to an end." For with him one day is a thou- 
 sand years : as himself testifieth, saying, "Behold this day shall be as 
 a thousand years."' Therefore, children, in six days, that is, in six 
 thousand years, shall all things* be accomplished. And what is that 
 he saith, "And he rested the seventh day?" He meaneth this, that 
 when his Son shall come, and abolish the season of the wicked one,' 
 and judge the ungodly ; and shall change the sun, and the moon, and 
 the stars ; then he shall gloriously rest on that seventh day. He adds, 
 lastly, «' Thou shalt sanctify it with clean hands and a pure heart." 
 Wherefore we are greatly deceived 'if we imagine that any one can 
 now sanctify that day which God has made holy, without having a 
 heart pure in all things. Behold, therefore, He will then truly sanctify 
 It with blessed rest, when we (having received the righteous promise, 
 when iniquity shall be no more, all things being renewed by the Lord) 
 
 « Isa. xlii. 6, 7. » Isa. Ixi. 1, 2. Comp. Luke iv. 18. « Words. ' Exod. xx. 
 
 8. 'Jer. xvii. 24. /Vid. Coteler. Annot. in loc. sGen. ii. 2. Exod. xx. 11 ; 
 xxxi. 17. * How general this tradition then was, see Coteler. Annot. in loc. Edit. Oxen, 
 p. 90, a. ' Psal. Ixxxix. 4. * That is, to the time of the gospel, says Dr. Bernard, 
 q. V. Annot. p. 127, Ed. Oxon. ' So the Lat. Vers. 
 
OF ST. BARNABAS. 177 
 
 shall be able to sanctify it, being ourselves first made holy. Lastly, 
 he saith unto them, "Your new moons and your sabbaths, I cannot 
 bear them."" Consider what he means by it ; — the sabbaths, says he, 
 which ye now keep, are not acceptable unto me, but those which I 
 have made ; when resting from all things, I shall begin the eighth day,* 
 that is, the beginning of the other world. For which cause we ob- 
 serve the eighth day with gladness, in which Jesus rose from the dead ; 
 and having manifested himself to his disciples, he ascended into 
 heaven. 
 
 XVI. It remains yet that I speak to you concerning the temple ; 
 how those miserable men being deceived, have put their trust in the 
 house," and not in the God himself who made them ; as if it were the 
 habitation of Grod. For much after the same manner as the Gentiles, 
 they consecrated him in the temple. But learn, therefore, how the 
 Lord speaketh, rendering the temple vain : " Who has measured the 
 heaven with a span, and the earth with his hand.' Is it not I?"" 
 Thus saith the Lord, — « Heaven is my throne, and the earth is my 
 footstool. What is the house that ye will build me ? Or what is the 
 place of my rest.'"' Know, therefore, that all their hope is vain. 
 And again, he speaketh after this manner: "Behold, they that destroy 
 this temple, even they shall again build it up."''^ And so it came to 
 pass ; for through their wars it is now destroyed by their enemies ; 
 and the servants of their enetnies build it up. Furthermore it has 
 been made manifest, how both the city and the temple, and the people 
 of Israel should be given up. For the Scripture "saith, " And it shall 
 come to pass in the last days, that the Lord will deliver up the sheep 
 of his pasture, and their fold, and their tower unto destruction." « And 
 it has come to pass as the Lord hath spoken. Let us inquire, there- 
 fore, whether there be any temple of God ? Yes'^ there is ; and that 
 there, where himself declares that he would both make and perfect it. 
 For it is written, " And it shall be, that as soon as the week shall be 
 completed, the temple of the Lord shall be gloriously built in the name 
 of the Lord."" I find, therefore, that there is a temple. But how 
 shall it be built in the name of the Lord .' I will show you. Before 
 that we believed in God, the habitation of our heart was corruptible 
 and feeble, as a temple truly built with hands. For it was a house 
 full of idolatry, a house of devils : inasmuch as there was done in it 
 whatsoever was contrary unto God. ^ut it shall be built in the name 
 of the Lord. Consider, how that the temple of the Lord should be 
 very gloriously built ; and by what means that shall be, learn. Having 
 received remission of our sins, and trusting in the name of the Lord,. 
 
 " Isa. J. 13. ' So the other Fathers, q. v. apud Coteler. Annot. in loc. p. 36. 
 
 'Vid. Edit. Oxon.et Vet. Ijat.Interp. ''Isa.xl. 12. 'Isa. livi. 1. /Isa. xlix. 
 
 17. e Zephan. ii. 6, juxt. Heb. » Dan. ix. Haggai ii. 
 23 
 
178 THE CATHOLIC EPISTLE 
 
 we are become renewed, being again created, as it were, from the be- 
 ginning. Wherefore God truly dwells in our house, that is, in us. 
 But how does he dwell in us ? The word of his faith, the calling of 
 his promise, the wisdom of his righteous judgments, the commands of 
 his doctrine. He himself prophesies within us : He himself dwelleth 
 in us, and openeth to us, who were in bondage of death, the gate of 
 our temple ; ' that is, the mouth of wisdom ; having given repentance 
 unto us ; and, by this means, he has brought us to be an incorruptible 
 temple. He therefore that desires to be saved looketh not unto the 
 man, but unto him that dwelleth in him, and speaketh by him ; being 
 struck with wonder, forasmuch as he never either heard him speaking 
 such words out of his mouth, nor ever desired to hear them. This is 
 that spiritual temple that is built unto the Lord. 
 
 XVn. And thus, I trust, I have declared to you as much, and with 
 as great simplicity as I could, those things which make for your salva- 
 tion, so as not to have omitted any thing that might be requisite there- 
 unto. For should I speak farther of the things that now' are, and 
 of those that are to come, you would not yet understand them, seeing 
 they lie in parables. This, therefore, shall suffice as to these things. 
 
 XVIII. Let us now go on to the other kind of knowledge and doc- 
 trine. There are two ways of doctrine and power ; the one of light, 
 the other of darkness. But there is a great deal of difference between 
 these two ways; for over one are appointed the angels" of God, the 
 leaders of the way of light ; over the other, the angels of Satan. And 
 the one is the Lord from everlasting to everlasting ; the other is the 
 prince of the time of unrighteousness. 
 
 XIX. Now the way of light is this, if any one desires to attain to 
 the place that is appointed for him, and will hasten thither by his 
 works. And the knowledge that has been given to us for walking in 
 it, is to this effect : * Thou shalt love him that made thee. * Thou shalt 
 glorify him that hath redeemed thee from death. * Thou shalt be sim- 
 ple in heart, and * rich in the Spirit. * Thou shalt not cleave to those 
 that walk in the way of death. * Thou shalt hate to do any thing that 
 is not pleasing unto God. * Thou shalt abhor all dissimulation. * Thou 
 shalt not neglect any of the commands of the Lord. *Thou shalt not 
 exalt thyself, but shalt be humble. * Thou shalt not take honour to 
 thyself * Thou shalt not enter into any wicked counsel against thy 
 neighbour. * Thou shalt not be over-confident in thy heart. * Thou 
 shalt not commit * fornication nor * adultery. Neither shalt thou * cor- 
 rupt thyself with mankind. * Thou shalt not make use of the word of 
 God to any impurity. *Thou shalt not accept any man's person, 
 when thou reprovest any one's faults. * Thou shalt be gentle. * Thou 
 
 » Vid. Lat Ver. Interp, ' So the old Lat. Interp. » Vid. Coteler. in loc Et 
 
 Basil, in Psal. i. 
 
OF ST. BARNABAS. 179 
 
 sJialt be quiet. * Thou shalt tremble at the -words which thou hast 
 heard. * Thou shalt not keep any hatred in thy heart against thy bro- 
 ther. * Thou shalt not entertain any doubt whether it shall be or not. 
 
 * Thou shalt not take the name of the Lord in vain. * Thou shalt 
 love thy neighbour above thy own soul. * Thou shalt not destroy thy 
 conceptions before they are brought forth ; nor kill them after they are 
 born. * ThOu shalt not withdraw thy hand from thy son, or from thy 
 daughter ; but shalt teach them from their youth the fear of the Lord. 
 
 * Thou shalt not covet thy neighbour's goods ; neither shalt thou be 
 an extortioner." * Neither shall thy heart be joined to proud men ; 
 but thou shalt be numbered among the righteous and the lowly. 
 
 * Whatever events' shall happen unto thee, thou shall receive them as 
 good. * Thou shalt not be double-minded or double-tongued ; for a 
 double tongue is the snare of death. * Thou shalt be subject unto 
 the Lord, and to inferior masters as to the representatives of God, in 
 fear and reverence. * Thou shalt not be bitter in thy commands to- 
 wards any of thy servants that trust in God ; lest thou chance not to 
 fear him who is over both ; because he came not to call any with 
 respect of persons ; but whomsoever the Spirit had prepared. * Thou 
 shalt communicate to thy neighbour of all thou hast ; thou shalt not 
 call any thing thine own : for if ye partake in such things as are incor- 
 ruptible, how much more should ye do it in those that are corruptible .' 
 °*Thou shalt not be forward to speak, for the mouth is the snare of 
 death. ** Strive for thy soul with all thy might. '* Reach not out 
 thine hand to receive, and vnthhold it not when thou shouldest give. 
 
 * Thou shalt love, as the apple of thine eye, every one that speaketh 
 unto thee the word of the Lord. ■*"* Call to thy remembrance, day 
 and night, the future judgment. * Thou shalt seek out every day the 
 persons of the righteous ;^ *and both consider, and go about to exhort 
 others by the word, and meditate how thou mayest save a soul. 
 
 * Thou shalt also labour with thy hands to give to the poor, that thy 
 sins may be forgiven thee." * Thou shalt not deliberate whether thou 
 shouldest give ; *nor having given, murmur at it. * Give to every 
 one that asks ; so shalt thou know who is the good rewarder of thy 
 gifts. * Keep what thou hast received ; thou shalt neither add to it, 
 nor take from it. * Let the wicked be always thy aversion. * Thou 
 shalt judge righteous judgment. * Thou shalt never cause divisions : 
 but shalt make peace between those that are at variance, and bring 
 
 « Greedy, jiXcmiimis. ' Effects. ' See Ecclus. iv. 34. ' Ibid. ver. 33. For so 
 I chose to read it, iirtp nis tfnoois aov dyuvevrei;, according to the conjecture of CoteleriuE. 
 ' Ibid. -ver. 36. f And remember him night and day. The words liiiipas icpi'mms seem to 
 have been erroneously inserted, and pervert the sense. s Gr. — Saints. * Gr. — For 
 the redemption of thy dm. Comp. Dan. iv. 24. See LXX. 
 
180 THE CATHOLIC EPISTLE 
 
 them together. * Thou shalt confess thy sins ; *and not come to thy 
 prayer with an evil conscience. This is the way of light. 
 
 XX. But the way of darkness is crooked, and full of cursing. For 
 it is the way of eternal death, with punishment, in which they that 
 walk meet those things that destroy their own souls. Such are — 
 idolatry, confidence, pride of power, hypocrisy, double-mindedness, 
 adultery, murder, rapine, pride, transgression, deceit, malice, arro- 
 gance, witchcraft, covetousness, and the want of the fear of God. In 
 this walk those who are the persecutors of them that are good — ^haters 
 of truth, lovers of lies ; who know not the reward of righteousness, 
 nor cleave to any thing that is good ; who administer not righteous 
 judgment to the widow and orphan ; who watch for wickedness, and 
 not for the fear of the Lord : from whom gentleness and patience are 
 far off; who love vanity, and follow after rewards ; having no com- 
 passion upon the poor; nor take any pains for such as are heavy laden 
 and oppressed : ready to evil-speaking, not knowing him that made 
 them; murderers of children, corrupters of the creature of God, that 
 turn away from the needy, oppress the afflicted ; are the advocates of 
 the rich, but unjust judges of the poor; being altogether sinners. 
 
 XXI. It is, therefore, fitting, that, learning the just commands of 
 the Lord, which we have before mentioned, we should walk in them. 
 For he who does such things shall be glorified in the kingdom of God. 
 But he that chooses the other part shall be destroyed together with his 
 works. For this cause, there shall be both a resurrection, and a retri- 
 bution. I beseech those that are in high estate among you (if so be 
 you will take the counsel which with a good intention I offer to you :) 
 you have those with you towards whom you may do good ; do not for- 
 sake them. For the day is at hand in which all things shall be de- 
 stroyed, together with the wicked one. The Lord is near, and his 
 reward is with him. I beseech you, therefore, again and again, be as 
 good lawgivers to one another : continue faithful counsellors to each 
 other : remove from among you all hypocrisy. And may God, th" 
 Lord of all the world, give you wisdom, knowledge, counsel, and 
 understanding of his judgments in patience ! Be ye taught of God ; 
 seeking what it is the Lord requires of you, and doing it ; that ye may 
 be saved in the day of judgment. And if there be among you any 
 remembrance of what is good, think of me ; meditating upon these 
 things, that both my desire and my watching for you may turn to a 
 good account. I beseech you, I ask it as a favour of you, whilst you 
 are in this beautiful tabernacle" of the body, be wanting in none of 
 these things ; but without ceasing seek them, and fulfil every com- 
 
 ' Vetsel. 
 
OF ST. BARNABAS. 181 
 
 mand : for these things are fitting and worthy to he done. Wherefore 
 I have given the more diligence to write unto you, according to my 
 ability, that you might rejoice. Farewell, children of love and peace. 
 The Lord of glory, and of all grace, be with your spirit. Amen. 
 
 The end of the epistle of Bamabas, the apostle and fellow-traveller of St. Paul tho 
 apostle. 
 
 Q 
 
PRELIMINARY DISCOURSE 
 
 .")N THE SHEPHERB OF ST. HEEMAS ; AND ON THE SECOND EPISTLE OF 
 ST. CLEMENT TO THE CORINTHIANS. 
 
 That the Hernias mentioned by St. Paul (Rom. xvi. 14) was probably the author of that 
 book which is here subjoined under his name — There is little remaining of his life, 
 more than what is taken out of his own book — Of his death — Uncertain whether he 
 died a martyr — The Jlncient Fathers divided in their opinions of this book : nor are 
 our later critics any less; that there are many useful things in it — Of the second epistle 
 of St. Clement — That it is not of equal reputation with the former — By some denied to 
 be St. Clement's — It is most probable that it was written by St. Clement ; and has many 
 excellent things, and worthy of that holy man in it — These two pieces now the first 
 time translated into our own language. ' 
 
 I. There is not a greater difference between the learned men of the 
 present times concerning the epistle of St. Barnabas, than there was 
 among the ancient fathers heretofore concerning the authority of that 
 book which next'follows under the name of Hermas. Who this Her- 
 mas was, what he did, and what he suffered for the faith's sake, is in 
 great measure unknown to us. That there was one of that name at 
 Rome when St. Paul wrote his epistle to the church there, his remem- 
 brance of him (Rom. xvi. 14) wiU not suffer us to doubt. Nor is it 
 improbable but that it was the same Hermas ° who afterwards wrote 
 this book, and who appears not only still to hare continued his relation 
 to the church of Rome, but to have written at such a time as may well 
 enough agree to one of St. Paul's acquaintance. The former of these 
 may be collected from his second vision,' which he seems to have had 
 at the same time that Clement was bishop of Rome, and to whom 
 therefore he is commanded to communicate a copy of it. And for the 
 latter, might the conjectures of two of our greatest critics" be allowed, 
 who apply the affliction of which he speaks in another of his visions * 
 to the destruction of Jerusalem then at hand, it would follow, that this 
 book must have been written within twelve years after the epistle to 
 the Romans ; and so in all probability by that Hermas of whom St. 
 Paul speaks in that epistle. But though I rather think that the tribu- 
 lation which Hermas' foretold relates to the persecution under Domitian, 
 because it is there said to be the trial of the Christians who should be 
 " tried as gold in the fire," but yet should overcome-'' it and not be hurt 
 by it, (a character that exactly agrees with what Tertullian* writes of that 
 persecution,) yet even this does not hinder but that the Hermas men- 
 
 " Vid. Baron. Annot. ad Martyrol. Roja. Mali 9. ' Vis. ii. num. 4. « Ur. 
 
 Hammond and Mr. Dodwell. See Dr. Cave's Hist. Literar. in Herm. '' Vis. iv. 
 
 sec. 3. ' Ibid. sec. 1. / Ibid. sec. 2, 3. e Apolog. c. 5. 
 182 
 
ON THE SHEPHERD OF ST. HERMAS. 183 
 
 tioned by St. Paul might still be living, and be the author of the book 
 we here have under his name. 
 
 2. Hence Origen," in his homily upon that place of St. Paul before 
 mentioned, delivers it as his opinion, that it was the Hermas there 
 spoken of who wrote this book. But Eusebius' does more ; he tells us 
 that it was the received opinion in those days that it was composed by 
 him. And that it continued to be so in the age after, St. Hierome" 
 witnesses, who speaks yet more positively than Eusebius to the same 
 purpose. From all which, we may conclude what is to be judged of 
 that mistake which our latter writers have fallen into, by their too cre- 
 dulous following the ''author of the poem against Marcion under the 
 name of TertuUian, viz. that it was written by Hermes, brother to Pope 
 Pius; in which, not only the authors" of the pontifical ascribed to Pope 
 Damasus, and of the pretended decretal epistles-'' of the ancient bishops 
 of Rome, but the martyrologists of the middle ages, Bede, Ado, &c., 
 have generally been involved. 
 
 3. It is true Cardinal Baroniushas endeavoured to make up this 
 difference, by supposing that the Hermes spoken of by St. Paul was 
 brother to Pope Pius, and so all parties may be in the right. • But, be- 
 sides that this book was written by Hermas, not the Hermes of whom 
 St. Paul there speaks, — the difference of the time^ renders it altogether 
 incredible, that a person of some considerable age at St. Paul's writing 
 his epistle should have lived so long as that pope's brother is said to 
 have done : whom the cardinal'* himself observes to have been living 
 
 ' 164 years after Christ, that is to say, 107 years after the writing of St. 
 Paul's Epistle to the Romans. This his Epitomator Spondanus' was 
 aware of; and therefore, though he seems to have allowed of the con- 
 jecture, yet he could not choose but add this reflection of his upon it ; 
 that according to this reckoning, Hermas must have been 130 years 
 old when he died, and, in all probability, a great deal more. 
 
 4. What the condition of this Hermas was before his conversion, we 
 cannot tell ; but that he was a man of some consideration, we may con- 
 clude from what we read of him in his third vision," where he is said 
 to have been formerly " unprofitable to the Lord" upon the account 
 of those riches which, after he became a Christian, he seems to have 
 dispensed in works of charity and beneficence. 
 
 5. Nor have we any more knowledge how he was converted, than 
 what his condition was before ; it is probable, from several passages in 
 his book,' that he was himself brought over to Christianity some time 
 before his family ; who continued yet in the practice of many and great 
 
 » Horn, in Rom. lib. i. c. 16. 'Hist. Eecles. lib. iii. c. 3. ' Hieron. de Script. in 
 Herm. '' Lib. iii. ' In vit. Pii Paps. / Epist. i. attrib. Pio PP. p. 194, Edit. 
 
 Blondel. ^ See Bellarmin. de Script, see. i. p. 45, in Herm. * Annal. Eccl. in fine 
 anni 164. ' Spondan. Epitorn. Annal. Baron, ad ann. 159. * Vis. iii. num. 6, 
 
 'Vis. i.n. 3. Vis. ii. n. 3, .3. 
 
184 PRELIMINARY DISCOURSE 
 
 impieties. During this while, Hermas was not only very kind to them, 
 but seems to have been so indulgent towards ihem, as to permit them 
 rather to go on in their sins, than he would take any rough measures 
 with them to draw them off from them. 
 
 6. But this was not all ; he not only patiently bore with them, but 
 was himself disturbed with many anxious cares," to supply them in 
 their extravagancies ; and jftentiraes did not behave himself so well as 
 he ought to have done upon that account. But however, being of an 
 honest and upright disposition, and having a great sincerity in his re- 
 ligion, it pleased God at last not only to convince him of his faults, in 
 thus neglecting his family, but to give them grace to hearken to his 
 admonitions, and to embrace at once both the Christian faith, and a 
 practice also suitable thereunto. 
 
 7. What he did after this we have no account ; but that he lived a 
 very strict life we may reasonably conjecture, in that it pleased God 
 to vouchsafe such extraordinary revelations to him, and to employ him 
 in several messages to his church, both to correct their manners, and 
 to warn them of the trials that were about to come upon-them. 
 
 8. This was so singular a grace, even in those times of miracles, that 
 we find some other Christians, not so humble as they ought to be, be- 
 came enemies to him upon the account of them. However, this did 
 not hinder but that God still continued to make use of his ministry in 
 admonishing sinners; and he as readily and faithfully went on, both in 
 warning them of their danger and in exhorting them to repent and save 
 their souls. 
 
 9. This was the business of this holy man, in which he spent his 
 life ; and if we may believe the Roman martyrology, his death was not 
 unsuitable to it : where we read, that, " being illustrious for his mira- 
 cles, he at last offered himself a worthy sacrifice unto God." But, 
 upon what grounds this is established, Baronius' himself could not 
 tell us ; insomuch that in his Annals he durst not once mention the 
 manner of his death, but is content to say, " That having undergone 
 many labours and troubles in the time of the persecution under Aure- 
 lius, (and that too without any authority,) he at last rested in the Lord, 
 July 26th, which is, therefore, observed in commemoration of him."" 
 And here is indeed a pleasant mistake, and worthy of the Roman mar- 
 tyrology ; for this author, from the book of which we are now dis- 
 coursing, being sometimes called by the title of pastor, or shepherd, 
 the martyrologist has very gravely divided the good man into two 
 saints; and they observe the memorial of Hermas,* May 9th, and of 
 pastor, July 26th. Unless we shall rather say that this was indeed the 
 cardinal's blunder, and the martyrology in the right, to make two dis- 
 
 ' See below, Vis. i. n. 2, 3. ' Annot. ad Mart. Rom. Maii 9. ' Baron. Annal. 
 
 Docles. ad ann. 164. <* Vid. Martyrol. Rom. ad Maii 9, et Jul. 36. 
 
ON THE SHEPHERD OF ST. HERMAS. 185 
 
 tinct persons — of St. Hermas mentioned by St. Paul, and the brother 
 of Pope Pius to whom the passages " me.ntioned, July 26, do manifestly 
 belong ; and erred only in applying the character of pastor' to the latter, 
 which, with the treatise of which we are now discoursing, ought (as the 
 cardinal " has truly observed) to have been ascribed to the former. 
 
 10. But not to insist any longer upon the author of this book : as 
 for the work itself, we find both the ancient fathers, and the learned of 
 our own times,- not a little divided in their judgments concerning it. 
 Some there are, and those the nearest to the time when this book was 
 written, that treat it almost with the same respect that they would do 
 the canonical scriptures. IrenEeus" quotes it under the very name of 
 the Scripture. Origen,' though he sometimes moderates his opinion of ' 
 it, upon the account of some who did not, it seems, pay the same 
 respect with himself to it; yet speaking of Hermas being the author 
 of this book, in his Comments on the Epistle to the Romans, gives us 
 this character of it, " That he thought it to be a most useful writing; 
 and was, as he believed, divinely inspired." Eusebius^ tells us, thiat, 
 " though, being doubted of by some, it was not esteemed canonical, 
 yet was it by others judged a most necessary book, and as such read 
 publicly in the churches." And St. Hierome,^ having in like manner 
 observed "that it was "read in some churches," makes this remark upon 
 it, that it was indeed " a very profitable book ;" and whose testimony 
 was often quoted by the Greek fathers. Athanasius" cites this book, 
 together with the other books of Scripture, and calls it « a most useful 
 treatise:" and in another' place tells us, that "though it was not 
 strictly canonical, yet was it reckoned among those books which the 
 fathers appointed to be read to such as were to be instructed in the 
 faith, and desired to be directed in the way of piety." 
 
 11. Hence we may observe, as a farther evidence of that respect 
 which was paid to this book heretofore, that it was not only " openly 
 read in the churches," but in some of the most ancient manuscripts of 
 the New Testament, is joined together with the other books of the 
 Holy Scriptures. An instance of this Cotelerius* offers us in that of 
 the monastery of St. Germains in France, in which it is continued on 
 at the end of St. Paul's epistles. And in several of the old stichome- 
 tries it is put in the same catalogue with the Inspired Writings : as 
 may be seen in that which the same author' has published out of a 
 manuscript in the king's library, in his observations upon St. Barnabas ; 
 in which St. Barnabas's epistle is placed immediately before the Reve- 
 
 » Comp. Martyrol. Rom. Jul. 36, with Baron. Annal. ann. 162, 164, 166. > Mar- 
 
 tyrol. Rom. Jul. 26. " Annot. b. ad Martyrol. Rom. Mail 9. "' Lib. iv. adveis, 
 
 Hseres. et apud Euseb. Hist. Eccles. lib. iv. e. 8. « Origea. Enarrat. in Epist. ad 
 
 Rom. p. 411, D. / Hist. Eccles. lib. ill. c. 3. « Catal. Script, in Herm. * De 
 
 Incamat. Verb. torn. i. p. 55, D. ' Epist. Pasch. torn. ii. p. 38, 40. * Annot. ad 
 
 Herm. p. 41. ' Annot. in Barnab. p. 9, 10. 
 
 24 q2 
 
186 PRELIMINARY DISCOURSE 
 
 lations ; as the Acts of the Apostles, and Hermas's Shepherd, are im- 
 mediately after it. 
 
 12. And yet, after all this, we find this same book not only doubted 
 of by others among the ancient fathers, but slighted even by some of 
 those who upon other occasions have spoken thus highly in its favour. 
 Thus St. Jerome," in Comments, exposes the iblly of that apocryphal 
 book, as he calls it, which in his catalogue of writers he had so highly 
 applauded. TertuUian," who spake, if not honourably, yet calmly, 
 of it whilst a catholic, being become a Montanist," rejected it, even 
 with scorn. And most of the other fathers" who have spoken the high- 
 est of it themselves, yet plainly enough insinuate that there were those 
 who did not put the same value upon it. Thus "Origen mentions 
 some who not only denied, but despised its authority. And Cassian' 
 having made use of it in the point of free will. Prosper « without more 
 ado rejected it as a testimony of no value. And what the judgment 
 of the latter ages was as to this matter, especially after Pope Gelasius* 
 had ranked it among the apocryphal books, may be seen at large in the 
 observations of 'Antonius Augustinus upon that decree. 
 
 13. How far this has influenced the learned men of our present times 
 in their censures upon this work, is evident from what many on all 
 sides have freely spoken concerning it ; who not only deny'' it to have 
 been written by Hermas the companion of St. Paul, but utterly cast it 
 off, as a piece of no worth, but rather full of error and folly. Thus 
 Baronius' himself, though he delivers not his own judgment concern- 
 ing it, yet plainly enough shows that he ran in with the severest cen- 
 sures of the ancients against it ; and in effect charges it with favouring 
 the Arians, though upon a mistaken authority of St. Athanasius,™ which 
 by no means proves any such error to be in it. But Cardinal Bellar- 
 mine " is more free ; he tells us that it has many hurtful things in it, 
 and particularly that it favours the Novatian heresy ; which yet I think 
 a very little equity in interpreting of some passages that look that way, 
 by others that are directly contrary thereunto, would serve to acquit it 
 of. Others are yet more severe ;° they censure it as full of heresies 
 and fables; though this LabbC would be thought to excuse, bytelling 
 us, that they have been foisted into it by some later interpolations, 
 and ought not to be imputed to Hermas, the author of this book. 
 
 14. Nor have many « of those of the reformed churches been any 
 
 » Comment, in Habac. i. 14, fol. 83, D. '' De Orat. cap. xii. ' De Pudicitia, cap. 
 X. '' Vid. Testimon. in Edit. Coteler. p. 28, &c. « Philocal. c. 1. / Cassiarj. 
 
 Collat. xiii. c. 13. e Contr. Collat. c. xxx. ^ Decret. Gratian. Dist. xv. * De 
 
 Emend. Gratiani Dial. vi. p. 63, 64. » See Possev. Apparat. torn. ii. titul. Pastor. 
 
 ' Baron. Annal. ann. clix. num. 5, 6. "■ Epist. ad Afros, apud Theodoret. Hist. Eccles. 
 lib. i. cap. 8. " Script. Eccles. Centur. I. in Herm. « Jo. M. Brasichellan. apud 
 
 Labbaeum de Script, to m. i. p. 791. t De Script, in Herm. torn. i. p. 431. 9 Rivet 
 Critic. Sacr. lib. i. c. 12. Hoernbeck Theol. PP. torn. i. Miscellan. Sacr. p. 91. Scultet, 
 Medulla PP. p. 375. Daille de Script. Ignat. Larroque Observ. in Vind. Ignat. Part i. p. 19. 
 Cave Hist. Lit. p. 21, &c. 
 
ON THE SHEPHERD OF ST. HERMAS. 187 
 
 whit more favourable in their censures of the present treatise. But, 
 then, as the chief of the most ancient fathers heretofore, though they 
 admitted it not into the canon of Holy Scripture, yet otherwise paid a 
 very great deference to it ; so the more moderate part of the learned 
 men of our present times esteem it as a piece worthy of all respect, 
 and clear of those faults which are too lightly charged by some per- 
 sons upon it. Thus Petavius," none of the most favourable critics 
 upon the ancient fathers, yet acknowledges, as to the present book, 
 that it was never censured by any of the ancients, as guilty of any 
 false doctrine or heresy ; but especially as to the point of the Holy 
 Trinity. *Cotelerius, one of the latest editors of it, esteems it as an 
 ecclesiastical work of good note, and a great defence of the catholic 
 faith against the errors of Montanism ; whose judgment is not only 
 followed by their late historian, "Natalis Alexander, but is made good, 
 too, in the defence of it against those objections which some have 
 brought to lessen its reputation. And for those of our own commu- 
 nion, I shall mention only two, but they such as will serve instead 
 of many to all judicious persons; who have at large justified it against 
 the chief of those exceptions that have been taken at it ; the one, the 
 most excellent Bishop Pearson,^ in his Vindication of St. Ignatius ; the 
 other the learned Bishop Bull," in his Defence of the Nicene Faith, in 
 the point of our blessed SaViour's divinity ; which he largely shows 
 our present author to have been far from doing any prejudice unto. 
 
 15. Such have been the different judgments of learned men, both 
 heretofore, and in our present times, concerning this book. It would 
 be too great a presumption for me to pretend to determine any thing 
 as to this matter ; and having subjoined the work itself in our own 
 language, every one may be able to satisfy himself what value he 
 ought to put upon it. That there are many usefd things to be found 
 in it, but especially in the second, and I think, the best, part of it, 
 cannot be denied. And for the other two : it must be considered, that 
 though such visions as we there read of, being no longer continued to 
 these latter ages, may warrantably be despised in the pretenders of the 
 present days ; yet we cannot doubt but that, at the time this book was 
 written, the extraordinary gifts of the Holy Ghost were very frequent ; 
 and we need not question but that such revelations too, among the 
 rest, were communicated to holy men for the benefit of the church. 
 
 16. But I shall not pursue this subject any farther: nor will I add 
 very much to what I have before said, with relation to St. Clement and 
 his first epistle, concerning that part which still remains of a second 
 under his name, and which concludes the following collection. 
 
 " Pi-sefat. in torn. ii. Dogm. Theol. o. 2, sec. 6. ' Not. in Herm. p. 43, C. 
 
 ' Alex. Natal, sec. i. torn. i. p. 103, 104. ^ Vind. Ignat. part i. c. 4. « Defens. Fid. 
 NicEen. sec. i. c. 2, p. 30. 
 
1S8 PRELIMINARY DISCOURSE 
 
 17. That this second epistle was not of so great a reputation among 
 the primitive fathers as the foregoing, Eusebius* not only plainly tells 
 us, but gives us this testimony of it, that he could not find it quoted, 
 as the other was, by any of them. But St. Jerome' is more severe; 
 he represents it to us as rejected by them ; and Photius," after him, 
 calls it a " spurious piece." And not to mention any more, our most 
 reverend Bishop Usher" not only concurs in the same censure, but offers 
 several arguments too, in proof of it. 
 
 18. And yet when all is done, it does not appear but that St. Cle- 
 ment was the author of this, as well as the other epistle before spoken 
 of: though it was not so much esteemed by, nor by consequence so 
 generally known to, the ancients, as that. In the manuscript' of St. 
 Thecla, we find this set forth under the same title with the other. And 
 in all the other catalogues of the ancients, wherever one is spoken of, 
 the other is, for the most part, set together with it : as may particularly 
 be observed in the apostolical canons,-'' not to mention any other col- 
 lections of this kind. 
 
 19. Nor does Eusebius^ deny this epistle to be St. Clement's, but 
 only says that it was not so celebrated as the other. And true it is 
 we do not find it either so often, or so expressly mentioned, as that. 
 But yet if the conjecture of Wendeline,* approved by a very learned 
 man' of our own country, may be admitted, Eusebius* himself will 
 afford us an instance of one who not only spake of it, but spake of it 
 as wont to be publicly read in the church of Corinth. For, discoursing 
 of the epistles of Dionysius, bishop of that see, he tells us, that in one 
 of them which he wrote to the Romans, he took notice of St. Clement's 
 epistle in these words : "To-day have we kept the Lord's day with all 
 holiness ; in which we have read your epistle, as we shall always con- 
 tinue to read it, for our instruction, together with the former written to 
 us by Clement." What that epistle was of which Dionysius here 
 speaks, as written by the church of Rome to that of Corinth, and pub- 
 licly read in the congregation there, does not appear. Bishop Beve- 
 ridge, after Wendeline, conceives it to have been that which Clement 
 wrote in the name of that church to them ; and so the former epistle, 
 spoken of by Dionysius, will be this second, written in his own name 
 to the Corinthians, not by the authority of the Roman church. But 
 this others' will by no means allow ; they suppose the letter which 
 Dionysius says was read that day among them, to have been some other 
 epistle, either of Soter, or of the church of Rome ; and make use of 
 
 ° Hist. Eccles. lib. iii. c. 38. ' De Script, in Clemente. ' Phot. Cod. 112, 113. 
 
 ''Dissert, de Script. Ignat. cap. x. "Vid. Catal. Bevereg. Codex Canon. Vindicat. 289. 
 / Canon. Ixxxv. s Hist. Eccles. lib. 3, c. 38. * Divinat. de Epist. Clem. 'Be- 
 
 vereg. Cod. Canon. Vindic. lib. ii. c. 9, sec. 10, p. 286. ' Euseb. Hist. Eccles. lib. iv. c. 
 23. ' See Dr. Grabe Spicileg. torn. i. p. 26.5. 
 
ON THE SHEPHERD OF ST. HERMAS. 189 
 
 this very passage to prove that they had received but one epistle from 
 St. Clement, nor knew of any other that had been written by him. 
 
 20. And yet Epiphanius ° expressly tells us that this epistle, no less 
 than the foregoing, was in his time wont to be publicly read in the 
 congregation. And though St. Jerome and.Photius speak indeed but 
 meanly of it in those places where they seem to deliver the judgment 
 of Eusebius rather than their own opinion ; yet upon other occasions " 
 they make no exception against the authority of it, but equally ascribe 
 it to St. Clement with the other,' of which there is no doubt. 
 
 21. Having said thus much concerning these two last pieces with 
 which the present collection is concluded, I have but this to add, that 
 they are both of them, now first of all, put into our own language, and 
 presented to the perusal of the English reader : the former from the 
 old Latin version, which is by some " much complained of, though by 
 others" as stiffly defended ; the latter from the original Greek, as it was 
 published by Mr. Patrick Young from the Alexandrian manuscript, the 
 only copy that, for aught appears, does at this day remain of it. 
 
 22. If any one should ask how it came to pass that our learned 
 countryman, Mr. Burton, when he set out the former epistle of St. 
 Clement in English, did not subjoin this to it, — the answer which him- 
 self' warrants us to return is this : That, taking what has been said by 
 the ancients before mentioned in the strictest sense, he looked upon 
 this epistle as a spurious piece ; which, though it carried the name of 
 St. Clement, was yet truly no more his than those Constitutions and 
 Recognitions which are also published under the same name, but are 
 generally acknowledged to be none of his, as in the prosecution of this 
 discourse 1 shall take occasion more fully to show. 
 
 23. As for the epistle itself, I have concluded it somewhat .sooner 
 than the Greek, which yet remains of it, does. But that which 1 have 
 omitted being only an imperfect piece of a sentence, which would have 
 made the conclusion much more abrupt than it is now, I chose rather 
 to add what followed here, than to continue it there. And to make 
 the reader the better amends for this liberty, I have not only subjoined 
 what remains of St. Clement, but have endeavoured to make out the 
 sense of what is wanting in our copy, from the other Clement, who 
 seems to have followed this original. 
 
 •''" For the Lord himself, being asked by a certain person. When his 
 kingdom should come? answered, When two shall be one, and that 
 which is without as that which is within ; and the male with the fe- 
 male, neither male nor female. Now, two are one, when we speak the 
 truth to each other, and there is (without hypocrisy) one soul in two 
 
 ' Hseres. xxvii. num. 6. ' See Ilieron. adv. Jovin. torn. iii. fol. 12. Phntius. Cod. 
 126, in Clom. ' Barthius apud Coteler. Not. in Herm. p. 44. ^ Cotelerius, ibid. 
 
 ' Burton's Notes upon St. Clement, p. 94. / Clem. Rom. ex MS. Eegio. 
 
190 THE SHEPHERD OF ST. HERMAS. 
 
 bodies: ' and that which 'is vnthowt as that which is loithin.' He means 
 this ; he calls the soul that which is within, and the body that which 
 is without. As, therefore, thy body appears, so let thy soul be seen by 
 its good works ; ' arid the male with the female, neither male nor female.'' 
 "He means this: He calls our anger the male, our concupiscence 
 the female. When, therefore, a man is come to such a pass, that he is 
 subject neither to the one nor the other of these, (both of which, through 
 the prevalence of custom, and an evil education, cloud and darken 
 the reason,) but rather, having dispelled the mist arising from them, 
 and being full of shame, shall by repentance have united both his soul 
 and spirit in the obedience of reason ; then, as Paul saySj « there is in 
 us neither male nor female.' " 
 
 * Ex. Clem. Alexandrin. 
 
THE 
 
 FIEST BOOK OF ST. HEKMAS, 
 
 VHIOH IS CALLED 
 
 HIS VISIONS. 
 
 Vision I. 
 
 gainst filthy and proud thoughts : also the neglect of Hernias in chas- 
 tising his children. 
 
 I. He who had bred me up, sold a certain young maid at Rome ; 
 ■whom, when I saw many years after, I remembered her, and began to 
 love her as a sister. It happened, some time afterwards, that I saw 
 her washing in the river Tiber ; and I reached out my hand unto her, 
 and brought her out of the river. And when I saw her, I thought with 
 myself, saying, how happy should I be if I had such a wife, both for 
 beauty and manners. This I thought with myself; nor did I think any 
 thing more. But not long after, as I was walking and musing on 
 these thoughts, I began to honour this creature of God, thinking with 
 myself how noble and beautiful she was. And when I had walked a 
 little, I fell asleep. And the Spirit caught me away, and carried me 
 through a certain place towards the right hand, through which no man 
 could pass. It was a place among rocks, very steep, and unpassable 
 for water. When I was past this place, I came into a plain ; and there 
 falling down upon my knees, I began to pray unto the Lord, and to 
 confess my sins. And as I was praying, the heaven was opened, and 
 I saw the woman which I had coveted, saluting me from heaven, and 
 saying, "Hermas, hail!" And I, looking upon her, answered, 
 " Lady, what dost thou do here ?" She answered me, " I am taken 
 up hither to accuse thee of sin before the Lord."" " Lady," said I, 
 " wilt thou convince me ?"' " No," said she ; " but hear the words 
 which I am about to speak unto thee. Grod, who dwelleth in heaven, 
 and hath made all things out of nothing, and hath multiplied them for 
 
 " In MS. Lambeth : — PriEcepta sum k Domino ut peccata tua arguam. / am com- 
 manded of the Lord to reprmie thee for thy sins. ' In MS. Wilt tliou, accuse met 
 
 191 
 
192 THE SHEPHERD OF ST. HERMAS. 
 
 his holy church's sake, is angry with thee, because thou hast sinned 
 against me." And I answering, said unto her, " Lady, if I have 
 sinned against thee, tell me where, or in what place, or when did I ever 
 speak an unseemly or dishonest word unto thee ? Have I not always 
 esteemed thee as a lady? Have I not always reverenced thee as a 
 sister? Why, then, dost thou imagine " these wicked things against 
 me ?" Then she, smiling upon me, said, " The desire of naughtiness 
 has risen up in thy heart. Does it not seem to thee to be an ill thing 
 for a righteous man to have an evil desire rise up in his heart? It is 
 indeed a sin, and that a very great one, to such a one ; for a righteous 
 man thinketh that which is righteous: and whilst he does so, and 
 walketh uprightly, he shall have the Lord in heaven favourable unto 
 him in all his business. But as for those who think wickedly in their 
 hearts, they take to themselves death and captivity : and especially 
 those who love this present world, and glory in their riches, and regard 
 not the good things that are to come ; their souls wander up and down, 
 and know not where to fix. Now this is the case of such as are 
 double-minded, who trust not in the Lord, and despise and neglect 
 their own life. But do thou pray unto the Lord, and he will heal thy 
 sins, and the sins of thy whole house, and of all his saints." 
 
 n. , As soon a^ she had spoken these words, the heavens were shut, 
 and I remained utterly swallowed up with sadness and fear ; and said 
 within m3'self, If this be laid against me for sin, how can I be saved? 
 or how shall I ever be able to entreat the Lord for my many and great 
 sins ? with what words shall I beseech him to be merciful unto me ? 
 As I was thinking over these things, and meditating in myself upon 
 them, behold a chair was set over against me of the whitest wool, as 
 bright as snow. And there came an old woman in a bright garment, 
 having a book in her hand, and sat alone, and saluted me, saying, 
 "Hermas, hail!"' And I being full of sorrow, and weeping, an- 
 swered, "Hail, lady!" And she said unto me, "Why art thou sad, 
 Hermas, who were wont to be patient and modest, and always cheer- 
 ful ?" I answered and said to her, " Lady, a reproach has been laid 
 to my charge by an excellent woman, who tells me that I have sinned 
 against her." She replied, " Far be any such thing from the servant 
 of God. But it may be, the desire of her has risen up in thy heart ; 
 for indeed such a thought maketh the servants of God guilty of sin ; 
 nor ought such a detestable thought to be in the servant of God ; nor 
 should he who is approved by the Spirit desire that which is evil; but 
 especially Hermas, who contains himself from all wicked lusts, and is 
 full of all simplicity, and of great innocence. 
 
 III. " Nevertheless the Lord is not so much angry with thee for 
 
 • Invent. ' Vid. Hieron. in Hostfam, vii. 9. 
 
HIS VISIONS. 193 
 
 thine own sake, as upon the account of thy house^ which has com- 
 mitted wickedness against the Lor d, and against their parents. And 
 for that, out of thy fondness towards thy sons, thmi hast, ^nt admo- 
 nished thy house, but hast permitted them t o live wickedly : for this^ 
 cause the Lord is~an gry withtheepLut he will heal all the evils that I 
 are done m thy house. "Tor'TErough their sins and iniquities, thou 
 art wholly consumed in secular afiairs. But now the mercy of God 
 hath taken compassion upon thee, and upon thine hdO se, and ha th- 
 greatly" comforted theeT^Diily as for the e, do not wander; but be of 
 an even mindj and comfort thy house, Ss~tHe"worIaEan Tjringing 
 forth his work, offers it to whomsoever he pleases, so shalt thou, by i 
 teaching every day what is just, cut off a great sin. Wherefore cease 
 not to admonish ihy, sons ; for the Lord knows that they will repent 
 with all their heart, and they shall be written in the book of life."' 
 And when she had said this, she added unto me, " Wilt thou hear 
 me read?" I answered, " Lady, I will." "Hear then," said she; 
 and opening the book, she read gloriously, greatly, and wonderfully, 
 such things as I could not keep in my memory ; for they were terrible 
 words, such as no man could bear. Howbeit, I committed her last 
 words to my remembrance ; for they were but few, and of great use 
 to us. " Behold the mighty Lord, who by his invisible power, and 
 with his excellent wisdom, made the world, and by his glorious coun- 
 sel beautified his creature, and with the word of his strength fixed the 
 heaven, and founded the earth upon the waters, and by his mighty 
 power established his holy church, which he hath blessed ; behold, he 
 will remove the heavens, and the mountains, the hills, and the seas ; 
 and all things shall be made plain for his elect ; that he may render 
 unto them the promise which he has promised, with much honour and 
 joy ; if so be that they shall keep the commandments of God, which 
 they have received with great faith." 
 
 ' IV. And when she had made an end of reading, she rose out of the 
 chair ; and, behold, four young men came, and carried the chair to 
 the east. And she called me unto her, and touched my breast, and 
 said unto me, " Did my reading please thee ?" I answered, " Lady, 
 these last things please me, but what went before was severe and 
 hard." She said unto me, " These last things are for the righteous," 
 but the foregoing for the revolters and heathen." And as she was 
 talking with me, two men appeared, and took her up on their 
 shoulders, and went to the east, where the chair was. And she went 
 cheerfully away ; and as she was goipg, said unto me, " Hermas, be 
 of good cheer." 
 
 'In glory. Ed. Oxon. Hath preserved thee in honor, ' So MSr Land}. — Et dt' 
 
 acribentw in libra vita. ' Edit. Oxon. 
 
 25 R 
 
194 THE SHEPHERD OF ST. HERMAS. 
 
 Vision II. 
 
 Jigain, of his neglect in correcting his talkative wife ; and of his lewd 
 
 sons." 
 
 I. As I was on the way to Cumee, about the same time that I went 
 the year before, I began to call to mind the vision I formerly had. 
 And again the Spirit carried me away, and brought me into the same 
 place in which I had been the year before. And when I was come 
 into the place, I fell down upon my knees, and began to pray unto the 
 Lord, and to glorify his name, that he had esteemed me worthy, and 
 had manifested unto me my former sins. And when I arose from 
 prayer, behold I saw over against me the old woman whom I had 
 seen the last year, walking and reading in a certain book. And she 
 said unto me, " Canst thou tell these things to the elect of God ?" I 
 answered, and said unto her, " Lady, I cannot retain so many things 
 in my memory ; but give me the book, and I will write them down." 
 « Take it," says she, " and see that thou restore it again to me." As 
 soon as I had received it, I went aside into a certain place of the field, 
 and transcribed every letter, for I found no syllables. "And as soon 
 as I had finished what was written in the book, the book was suddenly 
 caught out of my hands, but by whom I saw not. 
 
 II. After fifteen days, when I had fasted, and entreated the Lord 
 with all earnestness, the knowledge of the writing was revealed unto 
 me. Now the writing was this : Thy seed, Hermas ! have sinned 
 against the Lord, and have betrayed their parents, through their great 
 wickedness ; and they have been called the betrayers of their parents, 
 and have gone on in their treachery. And now have they added 
 lewdness to their' other sins, and the pollutions of naughtiness ; thus 
 have they filled up the measure of their iniquities. But do thou up- 
 braid " thy sons with all these words ; and thy wife, which shall be thy 
 sister ; and let her learn to refrain her tongue, with which she calum- 
 niates ; for when she shall hear these things, she will refrain herself, 
 and shall obtain mercy. "And they also shall be instructed, when thou 
 shalt have reproached them with these words, which the Lord has 
 commanded to be revealed unto thee. Then shall their sins be for- 
 given which they have heretofore committed, and the sins of all the 
 saints who have sinned even unto this day, if they shall repent with all 
 their hearts, and remove all doubts out of their hearts. For the Lord 
 hath sworn by his glory concerning his elect ; having determined this 
 very time,' that if any one shall even now sin,^ he shall not be saved. 
 
 ° Et ejus modo. ' Clem. Alex. Strom, vi. ' Imprqpera. ^ So one MS. in 
 
 Coteler. edit Oxon. ^nd she, Sfc. ' Day. Prafinita ista die etiam nunc si peccaverit 
 aUquis. — Lat. / Shall sin after it. 
 
HIS VISIONS. 196 
 
 Tor the repentance of the righteous has its end ; the days of repent^ 
 ance are fulfilled to aU the saints, but to the heathen there is repent- 
 ance even unto the last day. Thou shalt, therefore, say to those who 
 are over the church, that they order their ways in righteousness, that 
 they may fully receive the promise with much glory. Stand fast, 
 therefore, ye that work righteousness; and continue to do it, that your 
 departure may be with the holy angels. Happy are ye, as many as 
 shall endure the great trial that is at hand,"'and whosoever shall hot 
 deny his life. For the Lord hath sworn by his Son, that whoso de- 
 nieth his Son and him, being afraid of his life, he will also deny him 
 m the world that is to come." But those who shall never deny him, 
 he will, of his exceeding great mercy, be favourable unto them. 
 
 in. But thou, Hermas ! remember not the evils ° which thy sons 
 have done, neither neglect thy sister, but take care that they amend 
 of their former sins. For they will be instructed by this doctrine, if 
 thou shalt not be mindful of what they have done wickedly. For the 
 remembrance of evils worketh death; but the forgetting of them life 
 eternal. But thou, Hermas ! hast undergone a great many worldU^ 
 troubles forlhe~"oSfences-^-%4»ewse7i3ecausr'tEou"Tast~neglected 
 
 thefflj as ihaipjffiairaHsarMojigmi^ 
 
 up with thy great business. NeverSieless, for this cause shalt thou be 
 saved, that thou hast not dep3Ttsa from tK'Iivmg tfod rSdlEEyluii^ 
 Jflicityand singular continency shall preserve thee, if thou shalt con- 
 tinue in them. Yea, they shall save all such as do such things, and 
 walk in innocence and simplicity. They who are of this kind shall 
 prevail against all impiety, and continue unto life eternal. Happy are 
 all they that do righteousness ; they shall not be consumed for ever. 
 But thou wilt say. Behold, there is a great trial 'coming. If it seems 
 good to thee, deny him again. The Lord is nigh to them that turn to 
 him ; as it is written in the books of Heldam and Modal," who prophe- 
 sied to the people of Israel in the wilderness. 
 
 IV. Moreover, brethren, it was revealed to me, as I was sleeping, 
 by a very goodly young man, saying unto me, « What thinkest thou 
 of that old woman f rom whom thou receive dst the bogm Who is 
 she ?*'-Tlm§^^ferEar^rrsyKT?^ he, « she 
 
 is not." I replied, " Who is she then. Sir?" He answered me, « It 
 is the church of God." And I said unto him, « Why then does she 
 gpp ^ir''o1!ciy '°'~^^^'SEe*is therefore," said he, " an old woman, because 
 Stlg^ s the first ' ' of all the creation, and the world was made for her." 
 AfterTEis I saw a v'lSlBH'aT'Hbme m nTy^^S^irEouSeT^d'tilieolffwo^^^ 
 whom I had seen before, came to me, and asked me, " Whether I had 
 
 ° Days that are coming. ' Injwries. ' Eldad and Medad. Numb. xi. 86, 27. 
 
 ^ See Dr. Grabe's Annot. to Bishop Bull's Def. Fid. Nic. p. 34, frf. de 8. Herm4. 
 
196 THE SHEPHERD OF ST. HERMAS. 
 
 yet delivered her' book to the elders of the church ?" And I answered, 
 " that I had not yet." " Thou hast well done ; for I have certain words 
 more to tell thee. But when I shall have finished all the words, they 
 shall be clearly understood by the elect. 'And thou shalt write two 
 books ; and send one to Clement, and one to Grapt6. For Clement 
 shall send it to the foreign cities, because it is permitted him so to do ; 
 but Graptd shall admonish the widows and orphans. But thou shalt 
 read in this city with the elders of the church." 
 
 Vision III. 
 Of the building of the church triumphant ; and of the several sorts of 
 
 I. The vision which I saw, brethren, was this. When I had 
 often fasted, and prayed unto the Lord that he would manifest unto 
 me the revelation which he had promised by the old woman to show 
 unto me, the same night she appeared unto me, and said unto me, 
 " Because thou dost thus afflict thyself, and art so desirous to know 
 all things, come into the field, where thou wilt ; and about the sixth 
 hour I will appear unto thee, and show thee what thou must see." 
 I asked her, saying, " Lady, into what part of the field?" She an- 
 swered, "Wherever thou wilt; only choose a good and a private 
 place."- And before I began to speak, and to tell her the place, she 
 said unto me, " I will comie where thou wilt." I was therefore, bre- 
 thren, in the field, and I observed the hours, and came into the place 
 where I had appointed her to come. And I beheld a bench placed ; 
 it was a linen pillow, and over it spread a covering of fine linen. 
 When I saw these things ordered in this manner, and that there was 
 nobody in the place, I began to be astonished, and my hair stood on 
 end, and a kind of horror seized me, for I was alone. But being come 
 to myself, and calling to mind the glory of God, and taking courage, I 
 
 ' fell down upon my knees, and began again to confess my sins as before. 
 And whilst I was doing this, the old woman came thither with the six 
 young men whom I had seen before, and stood behind me, as I was 
 praying, and heard me praying and confessing my sins unto the Lord. 
 And touching me, she said, ",Leave^off now to pray only for rtiyjins"; 
 pr ay also for righte ousness, t hat thou mayesFreceiveli part of her into 
 
 "f^ house." Ifilcrsheliifted me up from the place, and took me by 
 the hand, and brought me to the seat, and said to the young men, 
 " Go, and build." As soon as they were departed, and we were 
 alone, she said unto me, "Sit here." I answered her, "Lady, let 
 those who are elder sit first." She replied, " Sit down as I bid you." 
 And when I would have sat on the right side, she suffered me not, but 
 
 ° Swum is added to the Lambeth MS. > Origen. Philocal. cap. i. 
 
HIS VISIONS. 197 
 
 made a sign to me with her hand that I should sit on the left. As I 
 was therefore musing and full of sorrow, that she would not suffer me 
 to sit on the right side, she said unto me, " Hermas, why art thou sad .' 
 The place which is on the right hand, is theirs who have already at- 
 tained unto God, and have suffered for his name's sake. But there is 
 yet a great dealremaining unto thee, before thou canst sit with them. 
 But continue, as thou dost, in thy sincerity, and thou shalt sit with 
 them ; as all others shall, that do their works, and shall bear what they 
 have borne." 
 
 n. I said unto hw, "Lady, I would know what it is that they have 
 suffered ?" « Hear then," said she : « Wild beasts, scourgings, impri- 
 sonments, and crosses, for his name's sake. For this cause, the "right 
 hand of holiness belongs to them, and to all others, as many as shall 
 suffer for the name of God ; but the left belongs to the rest. Howbeit, the 
 gifts and the promises belong to both, to them on the right, and to those 
 on the left hand ; only that sitting on the right hand, they have some 
 glory above the others. But thou art desirous to sit on the right hand 
 with them ; and yet thy defects' are many. But thjm-steW»«,^urged 
 frocti th y defects ; as cdso all who doubt not shall be cleansed from^alT 
 tne sms which they have committed unto this day." And when she , 
 had said this, she would have departed ; wherefore falling down before 
 her feet, I began to entreat her, for the Lord's sake, that she would 
 show the vision which she had profaiised. Then she again took me by 
 the hand, and lifted me up, and made me sit upon the seat on the left 
 side ; and holding up a certain bright wand, said unto me : " Seest 
 thou that great thing?" I replied, "Lady, I see nothing." She an- 
 swered, " Dost thou not see over against thee a great tower which is 
 built upon the water, with bright square stones ?" For the tower was 
 built upon a square by those six young men who came with her. But 
 many thousands of other men brought stone : some drew them out of"" 
 the deep : others carried them from the ground, and gave them to the 
 six young men ; and they took them, and built. As for those stones 
 which were drawn out of the deep, they put them all into the building; 
 for they were polished, and their squares exactly answered one another; 
 and so one was joined in such wise to the other, that there was no 
 space to be seen where they joined ; insomuch that the whole tower ' 
 appeared to be built as it were of one stone. But as for the other 
 stones that were taken off from the ground, some of them they rejected, 
 others they fitted into the building. ^As for those which were rejected, 
 some they cut out, and cast them at a distance from the tower ; but 
 many others of them lay round about the tower, which they made no 1 
 use of in the building : for some of these were rough, others had clefts 
 
 ■■ haU — Exigiatatea. 
 b2 
 
198 THE SHEPHERD OF ST. HERMAS. 
 
 in them, others were white and round, and not proper for the building 
 of the tower. But I saw the other stones cast afar off from the tower, 
 and falling into the highway, and yet not continuing in the way, but 
 were rolled from the way into a desert place. Others I saw falling into 
 the fire, and burning ; others fell near the water, yet could not roll 
 themselves into it, though very desirous to fall into the water. 
 
 III. And when she had showed me these things, she would have 
 departed. But I said unto her, " Lady, what does it profit me to see 
 these things, and not understand what they mean ?" She answered 
 and said unto me, " You are very cunning, in that you are desirous to 
 know those things which relate to the tower." " " Yea," said I, " lady, 
 that 1 may declare them unto the brethren ; and they may rejoice, and 
 hearing these things, may glorify God with great glory." Then she 
 said, " Many indeed shall hear them ; and when they shall have heard 
 them, some shall rejoice, and others weep. And yet even these, if 
 they shall repent, shall rejoice too. Hear, therefore, what I shall say 
 concerning ^e parable of the tower ^ and after this, Tae no longer im- 
 portunate with me about the revelation. For these revelations have an 
 end, seeing they are fulfilled ; but thou dost not leave off to desire 
 revelations, for thou art very urgent.' As for the tower which thou 
 seest built, it is I myself, namel y, the c h ur c h y which have appeared to 
 thee both nowan3[^TierfeTi3ffife ; wherefore ask what thou wilt concerning 
 the tower, and I will reveal it unto thee, that thou mayest rejoice with 
 the saints." I said unto her, " Lady, because thou hast thought me 
 once worthy to receive from thee the revelation of all these things, de- 
 clare them unto me." She answered me, " Whatsoever is fit to be 
 revealed unto thee, shall be revealed ; " only let thy heart be with the 
 Lord, and doubt not, whatsoever thou shalt see." I asked her, " Lady, 
 why is the isi^eTb^iuQon the water ?" " She replied, " I said before 
 to thee that thou wert very wise, to inquire diligently concerning the 
 building, therefore thou shalt find the truth. Hear, therefore, why the 
 tower is built upon the water: — because your life is^an^djha^^ be saved 
 ,^jjrater^ for it ' is founded by the word of the Almighty and Honour- 
 able Name, and is supported by the invisible power and virtue of 
 God." 
 
 IV. And I answering said unto her, " These things are very admi- 
 rable ; but, lady, who are thos e six youn gjnen that_bmljd?_" " They 
 
 _are," said she, " the angels of God, which were first appointed, and 
 to whom the Lord hasdelivered all his creatures to frame and build 
 them up, and to rule over them ; for by these the building of the tower 
 shall be finished." " And who are the rest, who bring them stones ?" 
 
 " Jre about. ' Edit. Oxon. ' Clem. Alex. Strom, xii. 
 
 ' Namely, the tower. 
 
HIS VISIONS. 
 
 199 
 
 « They also are the holy angelsof fli^.Lord : but the other are more 
 excellent tKMr'tlreser"'*WESrefore, when the whole building of the 
 tower shall be finished, they shall all feast together beside the tower, 
 and shall glorify God, because the structure of the tower is finished." 
 I asked her, saying, " I would know the condition of the-S tones. and 
 the meaning of them, what it is .'" She answering said unto me, 
 " Art thou better than all others, that this should be revealed unto thee .' 
 for others are both before thee, and better than thou art, to whom these 
 visions should be made manifest ; nevertheless, that the name of God 
 may be glorified, it has been, and shall be revealed unto thee, for the 
 sake of those who are doubtful, and think in their hearts whether these 
 things are so or not. Tell them that all these things are true ; and that 
 there is nothing in them that is riot true ; but all are firm, and truly 
 established. 
 
 V. " Hear now then concerning the stones that are in the buUding. 
 The square andwlii|g.jifljies»sWhich agree exactly in their joints, are 
 the apostles, and bishops, and doctors, a nd ifailnisters, Who tKrougStftfe 
 inS^of tJo3Tiavel!B'ffligin7anrf governed, anH'Hught, and ministered 
 holily and modestly to the elect of God, both that are fallen asleep and 
 which yet remain ; and have always agreed witidiem,_aDid-*have -ha^^ 
 peace .ajthin themsdves, and have heard each omer. For which cause 
 their joints exactiy'meef together in the building of the tower. They 
 which are drawn out of the deep and put into the building, and whose 
 joints agree with the other stones which are already built, are those 
 which are already fallen asleep, and have suffered for the sake of the 
 Lord's name." "And what are the other stones, lady, that are 
 brought from the earth ? I would know what they are." She answered, 
 " They which lie u pon the ground, and are not polisheda,,arethose 
 which God has apOToygdt'Eecan55~flrey'tof?Fw1^^ law of the 
 
 Lord," and directed their ways m his commandments. They wjjjfi^ 
 are brought and put in the building of the towerj^ej^^Joung in 
 faithTand theSithful :~amnEese are admom^ecTby the angelst&Tio- 
 well, becauiettiatiniquity is not found in them." "But who are 
 tho§fiji£ham_tfiey rejec ted, and laid ^ j esid e the tower?" "They are 
 i,havesl^^,;aii4,arejwilling to j^^^^^ToTw^n^hcauseTljey 
 are not castTar from the towe^'Eeicause they will be useful for' the 
 building if they shall repent. They, therefore, that are yet to repent, 
 if they shall repent, shall become strong in the faith ; that is, if they 
 repent now, whilst the tower is building. For if the building shall be 
 finished, there will then be no place for them to be put in, but they 
 shall be rejected : for he, only, has this privilege who shall now be put 
 into the tower. 
 
 ( ° In aquitcUem Domini, — Lat. 
 
200 THE SHEPHERD OF ST. HERMAS. 
 
 VI. " But would you know who jthey are tha t were cut o ut, and cast 
 jifar off froiaih£_tQweril' " Lady," saidT,~«n;i3esire it."° « Theyare"' 
 t^^ildren^f-iniquity, who..Jbelieve.d only in hypocrjgj^Jjgt departed- 
 not from their evil ways ; for this cause they shall not be saved, because 
 they are not of any use in the building, by reason of their sins : where- 
 fore they are cut out, and cast / afar off, because of the anger of the 
 Lord, and because they have provoked him to anger against them. 
 As for the great number of other stones which thou hast seen placed 
 about the tower, but not put into the building ; those which are rugged 
 are they who have known the truth, but have not continued in it, nor 
 been joined to the saints, and therefore are unprofitable. Those that 
 have clefts in them, are they who keep up discord in their hearts 
 against each other, and live not in peace : that are friendly when pre- 
 sent with their brethren, but, as soon as they are departed from one 
 another, their wickedness still continues in their hearts : these are the 
 clefts which are seen in those stones. Those that are maimed and 
 short, are they who have believed, indeed, but still are in great mea- 
 sure full of wickedness; fdr this cause are they maimed, and not 
 whole." "But what are th^ Y^hJtP "Ttd r"""d stones, lady.i.and whi^b 
 are notproper for the building of the tower.'" She answering, said 
 unto me, "" Hdwlong'wlirfKourwIitinue foolish, and without under- 
 standing : asking every thing and discerning nothing .'' Theym^ejuch^ 
 as have faith, indeed, butjiave withal the riches of this presMit world. 
 When tKMefore"any troubles anse^'for the sake of their riches'aiid 
 traffic they deny the Lord." I answering said unto her, "When 
 therefore wiUlKej^,|^e_pji;Bfitafle_taJll£JiOrd^ 
 
 sbftH-bfej ait awaj ," says she, " in which thi^°taEe"'39ight7^5enmey 
 will be profitable unto the Lord for his building : for, as a round stone, 
 unless it be cut away, and cast somewhat off of its bulk, cannot be 
 made square ; so they who are rich in this world, unless their riches 
 be pared off, cannot be made profitable unto ■ the Lord. Learn this 
 .from ftj[_^:glljEa£periea£fij._KhenJhou_wer^^ 
 
 but now thou art profitable, and fit for the life which thou hast under- 
 taken ; for thou also once wast one of those stones. 
 
 Vn. " As for the rest of the stones which thou sawest cast afar off 
 from the tower, and running in the way, anditumbled out of the way 
 into desert places, they are such as have believed, indeed, but through 
 their doubting have forsaken the true way, thinking that they could 
 find a better. But they wander, and are miserable, going into deso- 
 late ways. Then for those stones which fell into the fire, and were 
 burnt; theyare those who have for ever" departed fi:om the living 
 God ; nor doth it ever come into their hearts to repent, by reason of 
 
 " Vid. ed. Oxon. > Tribuliaion arises. ' Finally. 
 
HIS VISIONS. 201 
 
 the affection which they bear to their lusts and wickednesses which 
 they commit." "And what are the rest, which fell by the water, and 
 could not roll into the water ?" " They are such as have heard the 
 word, and were willing to be baptized in the name of the Lord, but, 
 considering the great holiness which the truth requu'es, have withdrawn 
 themselves, and walked again after their wicked lusts." Thus she 
 finished the explication of the tower. But I being still urgent, asked 
 her, " Is therg repaJltoL9?_^^owed to all those stones which are thus 
 iCast_away, and were not suitaBIe"fo"ffie"'buiIdihg'''Bf''[riJ3"tBWM"';"'«uL 
 shall they find place in this tower?" ^"Thp y may i-pppnt^" said she, 
 " butJhe;^cannot come into this tower • but they shall be placed iii; a. 
 
 muchlower rankTand this after tKattiiey shalkhave been aflSicted, and 
 fulfilled thealp"oi their sins. And for this cause they shall be re- 
 moved, because they have received the word of righteousness : and 
 then they shall be translated from their afflictions, if thex -sba ll have a 
 true_sense_in their hearts o fjgt^at thpy hfiYP don" '■"^''^Ri^ But if they 
 shall not have this sense in their hearts, they shall not be saved, by 
 reason of the hardness of their hearts." 
 
 VIII. When, therefore, I had done asking her concerning all these 
 things, she said unto me, " Wilt thou see somewhat else ?" And being 
 desirous of seeing it, I became very cheerful of countenance. She, 
 therefore, looking back upon me, and smiling a little, said unto me, 
 " Seest thou j^n«»women about the towe r?" "Lady," said I, " I 
 see them." " TKis"'ioWer,^'^replied she, " is supp orted by th em, 
 according to the command of the Lord : hear, therelore, the etlects ot' 
 them. The first of them, which holds fast with her hand, is called 
 JEIakhr^-Ajf her the elect shall be saved. The next, which is girt up, 
 and looks manly, is name d. Abstinence : s he is the daughter of Faith, 
 Whosoever, therefore, shall follow her, shall be happy in all his hie T 
 because he shall abstain from all evil works, believing, that if he shall 
 contain himself from all concupiscence, he shall be the heir of eternal 
 life." " And what, lady," said I, " are the other five ?" " They 
 are," replied she, " the daughters of one another. The first of them 
 is called Simplicity | t he next Innocence ; the third Modesty : then 
 Discipline ; and the last of alMs Uhanty. When, therefore, thou 
 shaJt haveTulfiUed the works of thlffTffiSllier, thou shalt be able to do 
 all things." " Lady," said I, " I would know what particular virtue 
 every one of these has." " Hear then," replied she ; " they have 
 equa l virtues, and their virtues are knit ,together, and follow one 
 anotlier as they were born. From Faith proceeds Abstinence ; from 
 Abstinence, Simplicity ; from Simplicity, Innocence ; from Innocence, 
 Modesty; from Modesty, Discipline and Charity. Therefore the 
 works of these are holy, and chaste, and right. W^hosoever, therefore, 
 shall serve these, and hold fast to their works, he shall have his dwell- 
 26 
 
202 THE SHEPHERD OF ST. HERMAS. 
 
 ing m the tower with the saints of God." Then I asked her con- 
 cerning the times, whether the end were now at hand ? But she cried 
 out with a loud voice, saying, " foolish man ! Dost thou not see 
 the tower yet a building ? When, therefore, the tower shall be finished 
 and built, it shall have an end ; and indeed it shall soon be accom- 
 plished. But do not ask me any more questions : what has been said 
 may suffice thee and all the saints, for the refreshment of your spirits. 
 For these things have not been revealed to thee only, but that thou 
 mayest make them manifest unto all. For therefore, Hermas, after 
 three days thou mayest understand these words which I begin to speak 
 unto thee, that thou mayest speak them in the ears of the saints ; that 
 when they shall have heard and done them, they may be cleansed from 
 their iniquities, and thou together with them. 
 
 IX. " Hear me, therefore, my sons ! I have bred you up in much 
 simplicity, and innocency, and modesty, for the mercy of God, which 
 has dropped down upon you in righteousness ; that you should be sanc- 
 tified, and justified from all sin and wickedness: but ye will not cease 
 from your evil doings. Now, therefore, hearken unto me, and have 
 peace one with another, and visit one another, and receive one another, 
 and do not enjoy the creatures of God alone. Give freely to them 
 that are in need. For some by too free feeding contract an infirmity 
 in their flesh, and do injury to their bodies ; whilst the flesh of others, 
 who have not food, withers away, because they want sufficient nourish- 
 ment, and their bodies are consumed. Wherefore this intemperance 
 is hurtful to you, who have, and do not communicate to them that 
 want. Prepare for the judgment that is about to come upon you. Ye 
 that are the more eminent, search out them that are hungry, whilst the 
 tower is yet unfinished. For when the tower shall be finished, ye 
 shall be willing to do good, and shall not find any place in it. Beware 
 therefore, ye that glory in your riches, lest perhaps they groan who are 
 in want, and their sighing come up unto God, and ye be shut out with 
 your goods without the gate of the tower. Behold I now warn you 
 who are set over the church, and love the highest seats : be not ye like 
 unto those" that work mischief. And they indeed carry about their 
 poison in boxes; but ye contain your poison and infection' in your 
 hearts ; and will not purge them, and mix your sense with a pure heart, 
 that ye may find mercy with the Great King. Take heed, my children, 
 that your dissensions deprive you not of your lives. How will ye 
 instruct the elect of God, when ye yourselves want correction .' Where- 
 fore admonish one another, and be at peace among yourselves, that I, 
 standing before your father, may give an account for you unto the 
 Lord." 
 
 " Poisomrs. ' Medicaments. 
 
HIS VISIONS. 203 
 
 X, And when she made an end of talking with me, the six young 
 men that built, came and carried her to the tower ; and four others 
 took up the seat on which she sat, and they also went away again to 
 the tower. I saw not the faces of these, for their backs were towards 
 me. As she was gomg away, I asked her, " that she would reveal to 
 me what concerned the three forms, in which she had appeared unto 
 me." But she answering, said unto me, " Concerning these things 
 thou must ask some other, that they may be revealed unto thee." 
 Now, brethren, in the first vision the last year, she appeared unto me 
 exceedingly old, and sitting in a chair. In another vision, she had 
 indeed a youthful face, but her flesh and hair were old ; and she talked 
 with me standing, and was more cheerful than the first time. In the 
 third vision, she was in all respects much younger, and comely to the 
 eye ; only she had the hair of an aged person ; yet she looked cheerful, 
 and sat upon a seat. I was, therefore, very sad concerning these 
 things, until I might understand the vision. Wherefore I saw the same 
 old woman, in a vision of the night, saying unto me, " All prayer 
 needeth humiliation. Fast therefore, and thou shalt learn from the 
 Lord that which thou dost ask." I fasted, therefore, one day. The 
 same night a young man appeared to me and said, « Why^ost thou 
 thus often desuejgj;gJatiQasJ£jhy^rayers? Take heed^at,, by askings 
 
 ' many "fMh^Jhau^ hurt .AOt thy body. Let ihese.jevelations suffice 
 thee. Canst thou see more notable revelations than those which thou 
 hast already received ?" I answered and said unto him, " Sir, I only 
 ask this one thing upon the account of the three figures of the old 
 woman that appeared to me, that the revelation may be complete." 
 He answered me, "You are not without understanding, but your 
 doubts make you so ; forasmuch as you have not your heart with the 
 Lord." I replied and said, "But we shall learn these things more 
 carefully from you." 
 
 XI. " Hear then," says he, " concerning the figures about which 
 you inquire. And first, in the first vision she appeared to thee in the , 
 shape of an old woman sitting in a chair ; because your old spirit was 
 decayed, and without strength, by reason of your infirmities, and the 
 doubtfulness of your heart. For as they who are old have no hope of 
 renewing themselves, nor expect any thing but their departure ; so ' 
 you, being weakened through your worldly affairs, gave yourself up to 
 sloth, and cast not away your solicitude from yourself upon the Lord ; . 
 and your sense was confused," and you grew old in your sadness." 
 " But, Sir, I would know why she sat upon a chair ?" He answered, 
 " Because every one that is weak sitteth upon a chair, by reason of 
 his infirmity, that his weakness may be upheld: behold, therefore, the" 
 figure of the first vision. 
 
 » Broken, Contasus. 
 
204 THE SHEPHERD OF ST. HERMAS. 
 
 XII. « In the second vision you saw her standing, and having a 
 youthful face, and more cheerful than her former ; but her flesh and 
 her hair were ancient. " Hear," said he, « this parable also. When 
 any one grows old, he despairs of himself by reason of his infirmity 
 and poverty, and expects nothing but the last day of his life. But on 
 a sudden an inheritance is left to him, and he hears of it, and rises ; 
 and being become cheerful, he puts on new strength. And now he 
 no longer sits down, but stands ; and is delivered from his former sor- 
 row ; and sits not, but acts manfully. So you, having heard the revela- 
 tion which God revealed unto you — because God had compassion upon 
 you, and renewed your spirit — both laid aside your infirmities, and 
 strength came to you, and you grew strong in the faith ; and God, 
 seeing your strength, rejoiced. For this cause he showed you the 
 building of the tower ; and will show other things unto you, if ye shall 
 have peace with all your heart among each other. 
 
 XIII. « But in the third vision you saw her yet younger ; fair" and 
 cheerful, and of a serene countenance. For as, if some good news 
 comes to one that is sad, he straightway forgets his sadness, and 
 regards nothing else but the good news which he has heard, and for 
 the rest he is comforted, and his spirit is renewed through the joy 
 which he has received, even so you have been refreshed in your spirit, 
 by seeing these good things. And for that you saw her sitting upon 
 a bench, it denotes a strong position ; because a bench has four feet, 
 and stands strongly. And even the world itself is upheld by the four 
 elements. They therefore that repent perfectly, shall be young ; and 
 they that turn from their sins with their whole heart, shall be esta- 
 blished. And now you have the revelation fully ; ask no more to have 
 any thing farther revealed unto you. But if any thing be to be re- 
 vealed, it shall be made manifest unto you." ^ 
 
 Vision IV. 
 Of the trial and tribulation that is about to come upon men. 
 
 I. I SAW a vision, brethren, twenty days after the former vision ; a 
 representation of the tribulation that is at hand. I was walking in the 
 field way : * (now from the public way to the manor whither I went is 
 about ten furlongs: it is a way very little frequented:) and as I was 
 walking alone, I entreated the Lord that he would confirm the revela- 
 tion which he had showed unto me by his holy church ; and would 
 grant repentance to all his servants who had oflended, that his great 
 and honourable name might be glorified ; and because he thought me 
 worthy to whom he might show" his wonders; and that I might 
 honour him, and give thanks unto him. And, behold, somewhat like 
 
 " Honestam. ' Campaign way. ' That he would show me. 
 
HIS VISIONS. 205 
 
 a voice answered me, "Doubt not, Hermas." Wherefore, I began 
 to think, and say within myself, «< Why should I doubt, seeing I am 
 thus settled by the Lord, and have seen such glorious things ?" I had 
 gone but a little farther, brethren, when, behold, I saw a dust rise up 
 to heaven. I began to say within myself, " Is there a drove of cattle 
 coming, that raises such a dust ?" It was about a furlong off from 
 me ; and, behold, I saw the dust rise more and more, insomuch that I 
 began to suspect that there was somewhat extraordinary " in it. And 
 the sun shone a little ; and, behold, I saw a great beast, as it were a 
 whale ; and fiery locusts came out of his mouth. The height of the 
 beast was about a hundred feet ; and he had a head like a large earthen 
 vessel." I began to weep, and to pray unto the Lord that he would 
 deliver me from it. Then I called to mind the word which I had 
 heard, "Doubt not, Hermas<" Wherefore, brethren, putting on a 
 divine faith, and remembering who it was that had taught me gceat 
 things, I delivered myself boldly unto the beast. Now the beast came 
 on in such a manner as if it could at once" have devoured a city. I 
 came near unto it ; and the beast extended its whole bulk upon the 
 ground ; and put forth nothing but its tongue, nor once moved itself, 
 till T had quite passed by it. Now the beast J ad-npon Jtsheadfoi] 
 c olours, fi i3tJ)laeby4hen.,ajred and b loody colour, the a^ fflldeh, an^ 
 then a whitejy 
 
 iLSKer that I had passed by it, and was gone forward about thirty 
 feet, behold, there met me ascertain x.i£gin, well adorned, as if she had 
 been just come out of ^er bride-chamber fall in white, having on white 
 shoes, and a veil down her face, and cov^re3""Wtth shining hair. Now 
 I knew by my former visions that it was the church , and thereupon 
 grew the more cheerful. Shesaluted me, saying, ""Hail, O man !" I 
 returned the salutation, saying, " Lady, hail !" She, answering, said 
 unto me, " Did nothing meet you, man ?" I repUed, " Lady, there 
 met me such a beast as seemed able to devour a whole people : but by 
 the power of God, and through his singular mercy, I escaped it." 
 " Thou did «t i^sftpp" it ^p^l," said she, " because thou didst ca st thy 
 whole care upon God, a nd openedst thy heart unto him, believmg tnSt 
 thou couldst be safe by no other tlian by his great and honourable 
 name. For this cause the Lord sent his angel who is over the beasts, 
 whose name is Hegkin, and stopped his mouth, that h^ should not 
 devour thee. Thou hast es caped a great t rial through th y faith ^^and 
 because thou didsTnoTSoubTfor such a terrible beast. 5o,"therefore, 
 and rela te to th e elect of God t he great things that he hath j ton£.far 
 thee. And thoiTlhalt say tinto ihem, thai this beast is th e figure of the 
 trial that is about to come. If, thereforeTye sKalTEave prepared your- 
 
 A Aliquid divinitus. ^ Vas umale. * In ictu. 
 
 s 
 
206 THE SHEPHERD OF ST. HERMAS. 
 
 selves, yemajjiseagejtj, if your heart be pure and without spot ; and 
 if ye shatl serve God all 3ie"rest ot your days without complaint. Cast 
 all your cares upon the Lord, and he will direct them. Believe in 
 God, ye doubtful, because he can do all things ; he can both turn 
 away his wrath from you, and send you help and security. Woe to 
 the doubtful, to those who shall hear these words, and shall despise 
 them : it had been better for them that they had not been born." 
 
 III. Then I asked her concerning the four colours which the beast 
 had upon its head. But she answered me, saying, "Again thou art 
 curious in that thou askest concerning these things." And I said unto 
 her, " Lady, show me what they are." " Hear," said she, " the 
 black which th ou saw,est"derrotes4he_ffiorld[injwysLyQU»4^^ The 
 fiery and bloody coioursiga^i^JhalJhia^ge_infl^ by 
 
 fire and blood. "'ThE'^5taeirpart are ye who Jaas3. escaped oiuT^'it ; 
 for as gold is tried "by the fire, -andrls made profitable, so are ye also 
 in like manner tried who dwell among the men of this world. They, 
 therefore, that shall endure to the end, and be proved by them, shall 
 be purged. And as gold, by this trial, is cleansed and loses its dross ; 
 so shall ye also cast away all sorrow and trouble, and be made pure 
 for the building of the tower. But the white colour denotes the time 
 of .the world which is to come, in which Aeelect^of^God sEi]T~3wSir: 
 because the elect of tjfod'^all be pure and without spot unto life 
 eternal. Wherefore do not thou cease to speak these things in the 
 ears of the saints. Here ye have the figure of the great tribulation 
 that is about to come ; which, if you please, shall be nothing to you. 
 Keep therefore in mind the things which I have said unto you." 
 When she had spoken thus much she departed ; but I saw not whither 
 she went. But suddenly I heard a noise, and I turned back, being 
 afraid ; for I thought that the beast was coming towards me. 
 
THE 
 
 SECOND BOOK OF ST. HEEMAS, 
 
 WHICH IS CALLED 
 
 HIS COMMANDS. 
 
 The Introduction. 
 
 When I had prayed at home, and was sat down upSn the bed, a" 
 certain man came in to me, with a reverend look, in the habit of a 
 shepherd, clothed with a white cloak, having his bag upon his back, 
 and his staff in his hand, and saluted* me. I returned his salutation ; 
 and immediately he sat down by me, and said unto me : "I am sent 
 by that venerable messengW, that I should dwell with thee all the re- 
 maining days of thy life." But I thought he was come to try me, and 
 said unto him, "Who are you? for I know to whom I am committed." 
 He said unto me, " Do you not know me ?" I answered, " No." 
 "I am," said he, "that shepherd to whose care you are delivered." 
 Whilst he was yet speaking, his shape was changed ; and when I knew 
 that it was he to whom I was committed, I was ashamed, and a sudden 
 fear came upon me, and I was utterly overcome with sadness, because 
 I had spoken so foolishly unto him. But he said unto me, " Be not 
 ashamed, but receive strength in thy mind, through the commands 
 which I am about to deliver unto thee. For," said he, " I am sent 
 to show unto thee all those things again which thou hast seen before ; 
 but specially such of them as may be of most use unto thee. And 
 first of all, write my commands and similitudes ; the rest thou shalt so 
 write as I shall show unto thee. But I therefore bid thee, first of all, 
 write my commands and similitudes, that by often reading of them thou 
 mayest the more easily keep them in memory." " Whereupon I wrote 
 his commands and similitudes, as he bade me ; which things, if when 
 ye have heard, ye shall observe to do them, and shall walk according 
 to them, and exercise yourselves in them, with a pure mind, ye shall 
 receive from the Lord those things which he has promised unto you. 
 But if, having heard them, ye shall not repent, but shall still go on to 
 add to your sins, ye shall be punished' by him. All these things that 
 shepherd, the angel of repentance, commanded me to write. 
 
 " Observe them. Custodire possis.^ — Lat. ' Adversa recipietis. 
 
 a07 
 
208 THE SHEPHERD OF ST. HERMAS. 
 
 The First Command. 
 
 Of believing '^ in one God. 
 
 « First of all, believe that there is one God, who created and 
 framed all things of nothing into a being. He comprehends all things, 
 and is only immense, not to he comprehended by any ; who can neither 
 be defined by any words, nor conceived by the mind. Therefore be- 
 lieve him, and fear him ; and fearing him abstain' from all evil. Keep 
 these things, and cast all lust and iniquity " far from thee ; and put on 
 righteousness; and thou shalt live to God, if thou shalt keep this com- 
 mandment." 
 
 The Second Command. 
 
 That we must avoid detraction} and do our atmsdeeds vnth simplicity. 
 
 He said unto me, " Be innocent and without disguise ; " so shalt 
 thou be like an infant who knows no malice, which destroys the life 
 of man. Especially see that thou speak evil of none ; nor wiMingly 
 hear any one speak evil of any. ' For if thou observest not this, thou 
 also who hearest shalt be partaker^ of the sin of him that speaketh 
 evil, by believing the slander ; and thou also shalt have sin, because 
 thou believedst him that spake evil of thy brother. Detraction® is a 
 pernicious thing ; an inconstant evil spirit;" that never continues in 
 peace, but is always in discord. Wherefore* refrain thyself from it; 
 and keep peace evermore with thy brother. Put on a holy constancy,* 
 in which there are no sins, but all is full of joy ;' and do good of thy 
 labours. "' Give without distinction " to all that are in want ; not doubt- 
 ing to whom thou givest. But give to all ; for God will have us give 
 to all of all his own gifts." They, therefore, that receive shall give an 
 account to God, both wherefore they received, and for what end. 
 And they that receive without a real need, shall give an account for it: 
 but he that gives shall be innocent ; for he has fulfilled his duty as he 
 received it from God ; not making any choice to whom he should give, 
 and to whom not. And this service he did with simplicity, and to the 
 glory of God.' Keep, therefore, this command according as I have 
 
 " Faith. Trenseus, lib. i. c. 3. Origen. de Princ. lib. i. c. 3. Euseb. Hist Eccles. 
 lib. V. c. 8. Athanas. de Incam. Verb. &c. ' Habe abBtinentiam. ' Omnem 
 
 concupiscentiam et nequitiam. MS8. Lamb, et Oxon. ^ Lat. Home simplicity, 
 
 amd be immocemt. ' Gr. Ei & fiii, ra! ai duovuiv imy^ag eirji. / So the Gr. and Lamb. 
 
 MS, Particeps eris peccati mah loqiientis, credens ; et tu habebis peccatwm. ^ Vid. 
 
 Antioch. Horn. xxix. * Demon. • The Greek hath ow. ' Rather, simplidty ■ 
 according to the Greek reading, preserved by Athanasius, ' Gfr. In which there is no 
 
 eml offence, but all things smooth and delightful, h o7j oiilv ^pdamiini bmv mvripSv, iWh 
 rravra bfta\a itat i\apa, *" Vid. Antioch. Hom. xcviii. « Simply. * Gr. U rdv liiojv 
 
 luptifLaTMii. MS. Lamb. De suis donis. f Gloriously to God. 
 
HIS COMMANDS. 209 
 
 delivered it unto thee, that thy repentance may be found to be sincere, 
 and that good may come to thy house; and have a pure heart." 
 
 The Third Command. 
 Of avoiding lying : and the repentance of"H.EB.M as for his dissimulation. 
 
 "Moreover he said unto me, "Love truth, and let all the speech 
 be true which proceeds out of thy mouth, that the spirit which the 
 Lord hath given to dwell in thy flesh may be found true towards all 
 men, and the Lord be glorified, who hath given such a spirit unto thee ; 
 because God is true in all his words, and in him there is no lie. They, 
 therefore, that lie, deny the Lord ; and become robbers of the Lord," 
 not rendering to God what they received from him." For they re- 
 ceived the spirit free from lying : if, therefore, they make that a liar, 
 they defile what was committed to them by the Lord, and become 
 deceivers." When I heard this I wept bitterly. And when he saw 
 me weeping, he said unto me, " Why weepest thou .'" And I said, 
 " Because, sir, I doubt whether I can be saved." He' asked me, 
 " Wherefore.'" I replied, " BecausCj sir, I never spake a true word 
 in my life, but always lived in dissimulation, and affirmed a lie for 
 truth to all men ; and no man contradicted me, but all gave credit to 
 my words. How then can I live, seeing I have done in this manner .''" 
 And he said unto me, " Thou thinkest well and truly. For thou 
 oughtest, as the servant of God, to have walked in the truth, and not 
 have joined an evil conscience with the spirit of truth, nor have grieved 
 the holy and true Spirit of God." And I replied unto him, " Sir, I 
 never before hearkened so diligently to these things." He answered, 
 '< Now thou hearest them, take care, from henceforth, that even those 
 things which thou hast formerly spoken falsely for the sake of thy 
 business, may, by thy present truth,* receive credit. For even those 
 things may be credited, if for the time to come thou shalt speak the 
 truth ; and by so doing' thou mayest attain unto life. And whosoever 
 shall hearken unto this command, and do it, and shall depart from all 
 lying, he shall live unto God." 
 
 The Fourth Command. 
 Of putting away one's wife for adultery. 
 
 I^ " Furthermore," said he, " I command thee, thatthou^eeg. 
 thyself chasteji and that thou suffer not any thought of any'offier* mar- 
 n^eTTJFofibrnication, to enter into thy heart ; for such a thought pro- 
 
 ■• Antioch. Horn. Ixvi. ' According to the Gr. " See below, book iii.. sim. ix. ch. 
 32. '' Through these words. Lat. His verbis et ilia fidem recipiant. 'Ifthoit: 
 
 shall keep the truth. t Chastity. * .Another man's. 
 
 27 s 2 
 
210 THE SHEPHERD OF ST. HERMAS. 
 
 duces a great sin. But be thou at all times mindful of the Lord, anii 
 thou shalt never sin. For if such an evil thought should arise in thy 
 heart, thou shouldest be guilty of a great sin ; and they who do such 
 things follow the way of death. Look, therefore, to thyself, and keep 
 thyself from such a thought : for where chastity remains in the heart 
 of a righteous man, there an evil thought ought never to arise." And 
 I said unto him, " Sir, suffer me to speak a little to you." He bade 
 me say on, and I answered, « Sir, if a man shall have a wife that is 
 faithful in the Lord, and shall catch her in adultery, doth a man sin 
 that continues to live still with her ?" And he said unto me, " As 
 long as he is ignorant of her sin, he commits no fault in living with 
 her ; but if a man shall know his wife to have offended, and she shall 
 not repent of her sin, but go on still in her fornication, and a man 
 shall continue nevertheless to live with her, he shall become guilty of 
 her sin, and partake with her in her adultery." And I said unto him, 
 " What, therefore, is to be done, if the woman continues on in her 
 sin ?" He answered, " Let her husband put her away, and let him 
 continue by himself. But if he shall put away his wife, and marry 
 another, he also doth commit adultery." And I said, " What if the 
 woman that is so put away shall repent, and be v?illing to return to 
 her husband ; ^all she not be received by him .''" He said unto me, 
 " Yes ; and if her husband shall not receive her, he will sin, and com- 
 mit a great offence against himself: but he ought to receive the of- 
 fender, if she repents; only not often; for to the servants of God 
 there is but one repentance. And for this cause a man that putteth 
 away his wife ought not to take another, because she may repent. 
 This act is alike both in the man and in the woman. Now they com- 
 mit adultery, not only who pollute their flesh, but who also make an 
 image. "If, therefore, a woman perseveres in any thing of this kind, 
 and repents not, depart from her, and live not with her; otherwise 
 thou also shalt be partaker of her sin. But it is, therefore, commanded, 
 that both the man and the woman should remain unmarried, because 
 such persons may repent. Nor do I in this administer any occasion 
 for the doing of these things ; but rather that whoso has offended, 
 should not offend any more. But for their former sins, God, who has 
 the power of healing, will give a remedy ; for he has the power of all 
 things." 
 
 II. I asked him again, and said, " Seeing the Lord hath thought 
 me worthy that thou shouldst dwell with me continually, speak ^ few 
 words unto me, because I understand nothing, and my heart is hard- 
 ened through my former conversation; and open my understanding,' 
 because I am very dull, and apprehend nothing at all." And he an- 
 
 " See 1 Cor. vii. 15. » Sense. 
 
HIS COMMANDS. 211 
 
 sweting, said unto me, « I am the minister of repentance," and give 
 understanding to all that repent.' Does it not seem to thee to be a 
 very wise thing" to repent.? Because he that does so gets great un- 
 derstanding ; for he is sensible that he hath sinned and done wickedly 
 in the sight of the Lord ; and he remembers within himself," that he 
 has offended, and repents and does no more wickedly, but does that 
 which is good, and humbles his soul, and afflicts it, because he has 
 offended. You see, therefore, that repentance is great wisdom." And 
 I said unto him, " For this cause, Sir, I inquire diligently into all things, 
 because I am a sinner, that I may know what I must do that I may 
 live ; because my sins are many." And he said unto me, " Thou 
 shalt live if thou shalt keep these my commandments. And whoso- 
 ever shall hear and do these commands, shall live urfto God." 
 
 ni. And I said unto him, " I have even now heard from certain 
 teachers that there is no other repentance besides that of baptism ; 
 when we go down into the water, and receive the forgiveness of our 
 sins; and that after that, we must sin no more, but live in purity."" 
 And he said unto me, *< Thou hast been rightly informed.^ Never- 
 theless, seeing now thou inquirest diligently into all things, I will 
 manifest this also unto thee ; yet not so as to give any occasion of sin- 
 ning, either to those who shall hereafter believe, or to those who have 
 already believed in the Lord. For neither they who have newly be- 
 lieved,^ or who shall hereafter believe, have any repentance of sins, 
 but forgiveness of them. But as to those who have been called to the 
 faith, and since that are fallen into any gross sin, the Lord hath ap- 
 pointed repentance ; because God knoweth the thoughts of all men's 
 hearts, and their infirmities, and the manifold wickedness of the devil, 
 who is always contriving soipething against the servants of God, and 
 maliciously lays snares for them. Therefore, our merciful Lord had 
 compassion towards his creature, and appointed that repentance, and 
 gave unto me the power of it. And, therefore, I say unto thee, if any 
 one, after that great and holy calling, shall be tempted by the devil 
 and sin, he has one repentance." But if he shall often sin and repent, 
 it shall not profit such a one ; for he shall hardly live unto God." And 
 I said, " Sir, I am restored again to life, since I have thus diligently 
 hearkened to these commands. For I perceive, that if I shall not 
 hereafter add any more to my sins, I shall be saved." And he said, 
 " Thou shalt be saved ; and so shall all others, as many as shall ob- 
 serve these commandments." 
 
 IV. And again I said unto him, " Sir, seeing thou hearest me pa- 
 tiently, show me yet one thing more." " Tell me," saith he, " what 
 
 « Pitepositus. ' See below, chap. iii. ' Great vnsdom, ■' In his vmderatcmding, 
 « Chastity. t Rightly heard. e MS. Lamb. Qui modo crediderunt. Who have Jkst 
 now believed. * Vid. Annot Coteler. in loc p. 60, 61. 
 
212 THE SHEPHERD OF ST. HERMAS. 
 
 it is." And I said, " If a husband or wife die, and the party ^^ich 
 survives marry again, does he sin in so doing ?" " " He that mar- 
 ries," says he, " sins not ; howbeit, if he shall remain single, he shall 
 thereby gain to himself great honour before the Lord. Keep, there- 
 fore, thy chastity and modesty, and thou shalt live unto God. Observe 
 from henceforth those things which I speak with thee, and command 
 thee to observe ; from the time that I have been delivered unto thee, 
 and dwell in thy house.' So shall thy former sins be forgiven, if thou 
 shalt keep these my commandments. And in like manner shall all 
 others be forgiven, who shall observe these my commandments." 
 
 The Fifth Command. 
 
 Of the sadness of the heart ; and of patience. 
 
 I. «.' Re patient," asayajLS^i^^andngijgjIuffeBn^ " so shalt thou have 
 dominion over all wicked works, and shalt fulm * all righteousness. 
 For if thou shalt be patient, the holy spirit which dwelleth in thee shall 
 be pure, and not be darkened by any evil spirit ; but being full of joy 
 shall be enlarged, and feast in the body' in which it dwells, and serve 
 the Lord-*^ with joy and in great peace. But if any anger *^ shall over- 
 take thee, presently the holy spirit which is in thee will be straitened, 
 and seek to depart from thee. For he is choked by the evil spirit, and 
 has not the liberty' of serving* the Lord as he would ; for he is grieved 
 by anger.® "When, therefore, both these spirits dwell together, it is 
 destructive to a man. As if one should fake a little wormwood, and 
 put it into a vessel of honey, the whole honey would be spoiled ; and 
 a great quantity of honey is corrupted by a very little wormwood, and 
 loses the sweetness of honey, and is no longer acceptable to its lord, 
 because the whole honey is made bitter, and loses its use. But if no 
 wormwood be put into the honey, it is sweet and profitable to its lord. 
 Thus is forbearance sweeter than honey, and profitable to the Lord who 
 dwelleth in it. But anger ' is unprofitable. If, therefore, anger shall 
 be mixed with forbearance, the soul is distressed, and its prayer is not 
 profitable with" God." And Isaid unto him, " Sir, I would know 
 the sinfulness of anger,' that I may keep myself from it." And he 
 said unto me, " Thou shalt know it ; and if thou shalt not keep thy- 
 self from it, thou shalt lose thy hope with all thy house. Wherefore 
 
 • Vid. Not. Coteler. in loc. p. 64, B. C. Rom. vii. 3.Comp. 1 Cor. vii. ' MS. Lamb, 
 melius ; Ex quo mihi traditus es ; Tliat thou hast been delivered unto me, and I dwell, &c. 
 « MaKfidBviios. MS. Lamb. Animeeq'miia. ^ Work. ' MS. Lamb. Melius, Cum vase : 
 
 et Gr. iiCTOi Tov trKsyns, With the body, or vessel. f AEiTovpyEt tiH Kvpm. s'O^vxoXia. 
 
 Gr. Bitterness of gall. * Place. ' Gr. hcmvpyiiaai, » Both Athanasius and An- 
 tiochus add here these words, omitted in our copies : "For in forbearance, (or, long-suffer- 
 ing) the Lord dwelleth, but in, bitterness, the devil." ' 'Ofv^oXfa. Gr. Bitterness of gall. 
 •"To. 
 
HIS COMMANDS. . 213 
 
 depart from it. For I the messenger" of righteousness am with thee ; 
 and all that depart from it, as many as shall repent with all their hearts, 
 shall live unto God ; and I will be with them and will keep them all. 
 For all such as have repented, have been justified by the Most Holy 
 Messenger, who is a minister of salvation." 
 
 II. "And now," says he, "be ar the wickedness of an^er:* how 
 evil and hurtful it is, and how it overthrows tlie servants of God ; for 
 it cannot hurt those" that are full of faith, because the power" of God 
 is with them ; but it overthrows the doubtful, and those that are desti- 
 tute of faith. For as often as it sees such men ' it casts itself into their 
 hearts ; and so a man or woman is in bitterness for nothing — for the 
 things of life ; or for sustenance ; or for a vain word, if any should 
 chance to fall in ; or by reason of any friend ; or for a debt ; or for 
 any other superfluous things of the like nature. For these things are 
 foolish and superfluous, and vain to the servants of God. But equa- 
 nimity is strong, and forcible, and of great power, and sitteth in great 
 enlargement; is cheerful, rejoicing in peace ; and glorifying God at all 
 times with meekness. And this long suffering dwells with those that 
 are full of faith. But anger ^ is foolish, and light, and empty. Now 
 bitterness is bred through folly ; by bitterness,^ anger ; by anger,^ fury. 
 And this fury arising from so many evil principles, worketh a great and 
 uncurable sin. For when all these things are in the same man " in 
 which the holy spirit dwells, the vessel cannot contain them, but runs 
 over; and because the spirit, being tender, cannot tarry with the evil 
 one, it departs, and dwells with him that is meek. When, therefore, 
 it is departed from the man in whom it dwelt, that man becomes desti- 
 tute of the holy spirit, and is afterwards filled with wicked spirits,' and 
 is blinded with evil thoughts. Thus does it happen to all angry men. 
 Wherefore depart thou from anger, and put on equanimity, arid resist 
 wrath ; so shalt thou be found with modesty and chastity by God.' 
 Take good heed, therefore, that thou neglect not this commandment. 
 For if thou shalt obey this command, then shalt thou also be able to 
 observe the other commandments which I shall command thee. 
 Wherefore strengthen thyself now in these commands, that thou 
 mayest live unto God. And whosoever shall observe these command- 
 ments, shall live unto God." 
 
 " ^ngeL ' ^ngriness. ' Or. Work upon, ivepyliirai ; et MS. Lamb, facere. 
 
 * Virtue. ' Gr. Tounrovs diiBpimvs. fJn the Greek of Athanasins and Antiochus the 
 sense is fuller. — « Having nothing of bitterness in itself, and continuing always in meekness 
 and quietness." ^ Angrimess. Disposition to anger. See above. ' Vessel, • In 
 
 the Greet of Athanasius follow these words, omitted in the Latin vers, of Hennas — « And 
 is unstable in all his doings, being drawn hither, and thither by wicked men." ' In the 
 
 Greek of Athanasius it runs better thus — Applauded with reverence by those who are beloved 
 of God. 
 
214 THE SHEPHERD OF ST. HERMAS. 
 
 The Sixth Command. 
 That every man hxts two angels ;° and of the suggestions of both. 
 
 I. " I COMMANDED thee," 'said he, " in my first commandment, that 
 thou shouldst keep faith, and fear, and repentance." ' "Yes, sir," 
 said I. He continued, " But now I will show thee the virtues of these 
 commands, that thou mayest know their effects ; how they are pre- 
 scribed" alike to the just and unjust. Do thou, therefore, believe the 
 righteous, but give no credit to the unrighteous. For righteousness 
 keepeth the right way, but unrighteousness the wicked way. Do thou, 
 therefore, keep the right way, and leave that which is evil. For the 
 evil way has not a good end, but hath many stumbhng-blocks ; it is 
 rugged and full of thorns, and leads to destruction, and is hurtful to all 
 such as walk in it. But they who go in the right way walk with even- 
 ness, and without offence, because it is not rough nor thorny. Thou 
 seest therefore how it is best to walk in this way. Thou shalt, there- 
 fore, go," says he, " and all others as many as believe in God with all 
 their heart, shall go through it." 
 
 II. " And now," says he, " understand," first of all, what belongs 
 to faith. There are twoangek with man ; one of righteousness,..die 
 
 ^other^fl^iniquit^ Aiid I saiH^unto "EiinT'^^'SirTTiDW'^ari Iknow 
 that there are two such angels with man ?" " Hear," says he, " and 
 understand. The angel of righteousness is mild, and modest, and 
 gentle, and quiet. When, therefore, he gets into thy heart, imme- 
 diately he talks with thee of righteousness, of modesty, of chastity, of 
 bountifulness, of for^veness, of charity, and piety. When all these 
 things come into thy heart, know then that the angel of righteousness 
 is with thee. Wherefore hearken to this angel, and to his works. 
 Learn also the works of the angel of iniquity. He is, first of all, 
 bitter, and angry, and foolish ; and his works are pernicious, and over- 
 throw the servants of God. When, therefore, these things come into 
 thy heart, thou shalt know, by his works, that this is the angel of ini- 
 quity." And I said unto him, "Sir, how shall I understand these 
 things ?" " Hear," says he, " and understand. When anger over- 
 takes thee, or bitterness, know, that he is in thee ; as. also when the 
 desire of many things," and of the best meats, and of drunkenness ; 
 when the love of what belongs to others, pride, and much speaking, 
 and ambition, and the like things come upon thee. When, therefore, 
 
 « Vid. Coteler. Annot in loc. p. 67, 68. Comp. Edit. Oxon. p. 61. Not. a. ' Lat. 
 
 poenitehtiam. It should rather be abstinentiam ; as in the Greek of Athanasius, as ap- 
 pears by the first commandment, -whiclfc here referred to. ' Placed, Lat. posita simt. 
 * Vid. Antioch. Hom. txi. Comp. Orig. lib. iii. De Princip. et in Luc. Horn. xxxv. 
 ' Works. Gr. npafeui'. 
 
HIS COMMANDS. 215 
 
 these things arise in thy heart, know that the angel of iniquity is with 
 thee. Seeing, therefore, thou knowest his works, depart from them 
 all, and give no credit to him ; because his works are evil, and become 
 not the servants of God. Here, therefore, thou hast the works of both 
 these angels. Understand now, and believe the angel of righteous- 
 ness, because his instruction is good. For let a man be never so 
 happy, yet if the thoughts of the other angel rise in his heart, that man or 
 woman must needs sin. But let a man or woman be never so wicked, 
 if the works of the angel of righteousness come into his heart, that 
 man or woman must needs do some good. Thou seest, therefore, how 
 it is good to follow the angel of righteousness. If therefore thou shalt 
 follow him, and submit to° his works, thou shalt live unto God. And 
 as many as shall submit to ° his works, shall live also unto God." 
 
 The Seventh Command. 
 That we mMstfear God, but not the devil. 
 
 * « Fear God," says he, " and keep his commandments. For if 
 thou keepest his commandments thou shalt be powerful in every work, 
 and all thy work shall be excellent." For by fearing God, thou shalt 
 do every thing well. This is that fear with which thou must be 
 affected, that thou mayest be saved. But fear not the devil ; for if 
 thou fearest the Lord, thou shalt have dominion over him, because 
 there is no power in him. Now if there be no power in him, then 
 neither is he to be feared. But he in whom there is excellent power, 
 he is to be feared ; for every one that has power is to be feared. But 
 he that has no power is despised by every one. Fear the works of the 
 devil, because they are evil. For by fearing the Lord, thou wilt fear, 
 and not do the works of the devil, but keep thyself from them. There 
 is, therefore, a two-fold fear. "If thou wilt not do evil, fear the Lord, 
 and thou shalt not do it. But if thou wUt do good, 'the fear of the 
 Lord is strong, and great, and glorious. Wherefore, fear God, and 
 thou shalt live : and whosoever shall fear him, and keep his command- 
 ments, their life is with the Lord. But they who keep them not, 
 neither is life in them." 
 
 « Gr. nirfirjs. Lat.X^rcrfi(feris; Believe. ' Vid.Antioch. Horn. cxxvii.EccIes. iii.l3. 
 « 'Aavyxprns. Without comparison, or mthmi mixtv/re, * (Jr. Antiochi. ' In the 
 
 Greek of Antiochus these words follow, which make the connection more clear; "Fear 
 also the Lard, and thou shalt be abk to do it, for." 
 
216 THE SHEPHERD OF ST. HERMAS. 
 
 The Eighth Command. 
 
 ThM we must jke from evil, and do good. 
 
 "1 HAVE told thee," said he, " that there are two kinds of creatures 
 of the Lord, and that there is a two-fold " abstinence. From some 
 things, therefore, thou must abstain, and from others not." I answered, 
 "Declare to me, Sir, from what I must abstain, and from what not." 
 "Hearken!" said he. "Keep thyself from evil, and do it not; but 
 abstain not from good, but do it. For if thou shalt abstain from what 
 is good, and not do it, thou shalt sin. Abstain, therefore, from all 
 evil, and thou shalt know" all righteousness." I said, "What evil 
 things are they from which I must abstain .'" " Hearken !" said he ; 
 "from adultery, from drunkenness, from riots, from excess of eating, 
 from daintiness and dishonesty, from pride, from fraud, from lying, 
 from detraction, from hypocrisy, from remembrartce of injuries, and 
 from all evil speaking. For these are the works of iniquity, from which 
 the servant of God must abstain. For he that cannot keep himself 
 from these things, cannot live unto God. But hear," said he, "what 
 follows of these kind of things : for indeed many more there are from 
 which the servant of God must abstain : from theft and cheating, from 
 false witness, from covetousness, from boasting, and all other things 
 of the like nature. Do these things seem to thee to be evil or not .'' 
 Indeed they are very evil to the servants of God. Wherefore the ser- 
 vant of God must abstain from all these works." Keep thyself, there- 
 fore, from them, that thou mayest live unto God, and be written among 
 those that abstain from them. And thus have I shown thee what things 
 thou must avoid : now learn from what thou must not abstain. Abstain 
 not from any good works, but do them. Hear," said he, " what the 
 virtue of those good works is which thou must do, that thou mayest 
 be saved. The first of all is faith, the fear of the Lord, charity, con- 
 cord, equity, truth, patience, chastity. There is nothing better than 
 these things in the life of man ; who shall keep and do things in their 
 life.* Hear next what follow these. To minister to the widows ; not 
 to despise the fatherless and poor ; to redeem the servants of God from 
 necessity ; to be hospitable, (for in hospitality there is sometimes great 
 fruit) ; • not to be contentious, but be quiet ; to be humble above all 
 men ; to reverence the aged ; to labour to be righteous ; to respect^ 
 
 • Antioch. Horn. Ixxix. ' Do, according to the Grreek, £pyo?ii/iE>>of. ' Vid Coteler. 
 inloc. i The sense here is defective, and may be thus restored from the Greek of 
 
 Athanasius : « Whosoever keeps these things, and doth abstain from them, shall be happy 
 in his life," And so the Lamb. MS. Hacqui custodierit. ' Gr. iyaSmoivm, good deed. 
 
HIS COMMANDS. 217 
 
 the brotherhood ; to bear affronts; to be long-suffering ; "not to cast 
 away those that have fallen from the faith, but to convert them, and 
 make them be of good cheer;' to admonish sinners; not to oppress 
 those that are our debtors; and all other things of a like kind. Do 
 these things seem to thee to be good, or not .?" And I said, " What 
 can be better than these words.'" " Live then," said he, "in these 
 commandments, and do not depart from them. For if thou shalt keep 
 all these commandments thou shalt live unto God. And all they that 
 shall keep these commandments shall live unto God," 
 
 The Ninth Command. 
 
 That we must ask of God dally, and mthout dovbt'mg. 
 
 Again he said unto me,'= " Remove from thee all doubting, and^ 
 question nothing at all when thou askest any thing of the Lord, saying 
 within thyself, "How shall I be able to ask any thing of the Lord, and 
 receive it, seeing I have so greatly sinned against him .' Do not think 
 thus, but turn unto the Lord with all thy heart, and ask of him without 
 doubting, and thou shalt know the mercy of the Lord, how that he will 
 not forsake thee, but will fulfil the request of thy soul. For God is not 
 as man, mindful of the injuries he has received ; but he forgets injuries, 
 and has compassion upon his creature. Wherefore purify thy heart 
 from all the vices of this present world, and observe the commands I 
 have before delivered unto thee, from God, and thou shalt receive what- 
 soever good things thou shalt ask, and nothing shall be wanting unto 
 thee of all thy petitions, if thou shalt ask of the Lord without doubting. 
 •But they that are not such, shall obtain none of those things which 
 they ask. For they that are full of faith ask all things with confidence, 
 and receive from the Lord, because they ask without doubting. But 
 he that doubts shall hardly live unto God, except he repent. Where- 
 fore purify thy heart from doubting, and put on faith, and trust in God, 
 and thou shalt receive all that thou shalt ask. But and if thou shouldst 
 chance to ask somewhat, and not [immediately] ° receive it, yet do not, 
 therefore, doubt, because thou hast not presently received the petition 
 of thy soul. For it may be thou shalt not presently receive it, for thy 
 trial, or else for some sin which thou knowest not.' But do not thou 
 leave off to ask,-f and then thou shalt receive. Else if thou shalt cease 
 
 "Add from the Gr. of Athanasius and Antiochus, "Not to remember injvrks ; 
 to comfort those who labour in their minds." ' Gr, IvOvfiovs. ' Vid. Antioch, 
 
 Horn. Ixxxviii. Confer. Fragm. D. Grabe, Spicileg. torn, i. page 303, "• Add 
 
 from the Gr. both of Athanas. and Antioch., "But if thou doubtest in thy heart 
 thou shalt receive none of thy petitions. For those who distrust (or doubt of) God, are Wee 
 the dtmble-minded, who shall obtain none of these things." ' So MS. Lamb. Tardiils 
 accipias ; and so the Gr. BpaivTCimi \aii0ims. f Asking the petition of thy soul. 
 
 28 T 
 
218 THE SHEPHERD OF ST. HERMAS. 
 
 to ask, thou must complain of thyself, and not of God, that he has not 
 given unto thee what thou didst desire. Consider, therefore, this 
 doubting, how cruel and pernicious it is, and how utterly it roots out 
 many from the faith who were very faithful and firm. For this doubt- 
 ing is the daughter of the devil, and deals very wickedly with the ser- 
 vants of God. Despise it, therefore, and thou shalt rule over it on 
 every occasion." Put on a firm and powerful faith ; for faith promises 
 all things, and perfects all things. But doubting will not believe that 
 it shall obtain any thing but all it can do. Thou seest, therefore," says 
 he, " how faith cometh from above, from God, and has great power. 
 But doubting is an earthly spirit, and proceedeth from the devil, and 
 has no strength. Do thou, therefore, keep the virtue of faith, and de- 
 part from doubting, in which is no virtue, and thou shalt live unto 
 God. And all shall live unto God, as many as shall do these things." 
 
 The Tenth Command. 
 
 GfHfissrid!f^STi^-4he-b£a>ij-and that we must take heed not to grieve 
 the Spirit of God that is in us. 
 
 I. <CPuT- all-sadiis^ferfromjj^ge^; for it is the sister of doubting 
 and of anger7'~~"iiniow, Sir," said I, " is it the sister of these ? For 
 sadness, and anger, and doubting, seem to me to be very different from 
 one another." And he answered, " Art thou without sense, that thou 
 dost not understand it.'" For sadness is the most mischievous of all 
 spirits, and the worst to the servants of God : it destroys the spirits of 
 all men, and torments the holy spirit;" and again it saves." " Sir," 
 said I, " I am very foolish, and understand not these "things. I cannot 
 apprehend how it can torment, and yet save." " Hear," said he^ 
 " and understand. They who never sought out the truth, nor inquired 
 concerning the majesty of God, but only believed, are involved in the 
 affairs of the heathen. And there is another lying prophet," that de- 
 stroys the minds -^ of the servants of God ; that is, of those that are 
 doubtful, not of those that fully trust in the Lord. Now those doubtful 
 persons come to him, as to a Divine Spirit, and inquire of him what 
 shall befall them. And this lying prophet, having no power in him of the 
 Divine Spirit, answers them according to their demands ; and fills their 
 souls with promises according as they desire. Howbeit that prophet 
 is VEiin, and answers vain things to those who are themselves vain. 
 And whatsoever is asked of him by vain men, he answers them vainly. 
 . Nevertheless he speaketh some things truly. For the devil fills him 
 with his spirit, that he may overthrow some of the righteous. 
 
 * In every thing, * Without sense thou dost not ■understand it, " So the Lat, 
 
 vers., but the Grreek of Athanasius is better : " And destroyeth man more than way other 
 spirit," ^ Questions. ' Vid. Edit. Oxon. p. 70, b. Comp. 3 Cor. vii. 10. / Lat. 
 Senms : from the Gr. NoSj. 
 
HIS COMMANDS. 219 
 
 II. " Whosoever, therefore, are strong in the faith of the Lord, and 
 have put on the truth, they are not joined to such spirits, but depart 
 from them. But they are doubtful, and often repenting, like the hea- 
 thens, consult them, and heap up to themselves great sin, serving idols. 
 As many, therefore, as are such, inquire of them upon every occasion ; 
 worship idols, and are foolish, and void of the truth. For every spirit 
 that is given from God needs not to be asked ; but, having the power 
 of the divinity, speaks all things of itself; because He comes from 
 above, from the power of the Spirit of God. But he that being asked, 
 speaks according to men's desires, and concerning many other affairs 
 of this present world, understands not the things which relate unto 
 God. For these spirits are darkened through such aflairs, and cor- 
 rupted, and broken. As good vines, if they are neglected, are op- 
 pressed with weeds and thorns, and at last killed by them, so are the 
 men who believe such spirits ; they fall into many actions and busi- 
 nesses, and are void of sense ; and when they think of things pertain- 
 ing unto God, they understand nothing at all : " but if at any time they 
 chance to hear any thing concerning the Lord, their thoughts ° are upon 
 their business. But they that have the fear of the Lord, and search 
 out the truth concerning God, having all their thoughts towards the 
 Lord," apprehend whatsoever is said to them, and forthwith understand 
 it, because they have the fear of the Lord in them. For where the 
 spirit of the Lord dwells, there is also much understanding* added. 
 Wherefore join thyself to the Lord, and thou shalt understand all 
 things.' 
 
 III. "Learn now, unwise man! how sadness troubleth-'' the holy 
 spirit ; and how it saves. When a man that is doubtful is engaged in 
 any affair, and does not accomplish it by reason of his doubting, this 
 sadness enters into him and grieves the holy spirit, and makes him sad. 
 Again, anger, when it overtakes any man for any business, he is greatly 
 moved : and then again sadness entereth into the heart of him who was 
 moved -with anger, and he is troubled for what he hath done, and re- 
 penteth because he hath done amiss.^ This sadness, therefore seemeth 
 to bring salvation, because he repenteth of his evil deed. But both the 
 other things, namely, doubting and sadness, such as before was men- 
 tioned, vex the spirit : doubting, because his work did not succeed ; 
 
 " Jlnd imderstand nothing at all, thmkmg of riches. Lat. ' Senses. « Gr. of 
 
 Athanasius, KapSiau lx<"^ts ^pis Kiptov. So that the Latin should be habentes, not. habent. 
 * Gr. Sui/flTis TToXXi?. " Gr. TldvTojv voijaeis ; and so the Lamb. MS. Omnia scies. f Gr. 
 
 hrplPsi. e In the Greek of Atbanasius, follows : ra! mtiiari n mKiv, " Jlnd he doth some- 
 thing which is ill ;" which better agrees with what follows, " became he has done amiss" 
 The text in this place being evidently corrupted, I have endeavoured to restore the true 
 sense of it from the Greek of Atbanasius, which is as follows. noXiK ft Xwni cumapeCerai a'i 
 T>lt> KopSiav Tov dv&puJTTOv Toi d^vxo^ijjairTos, Kui \imsTTaL tni tj n-paf« avTOV Jj fiTrpo^fv, Koi /lErovoei Srt 
 Ttovrjpdv sipyatraro. AStt? qvv it \vtti] doKEL aiorrtpCav sxfiiv, 3ti rd irovjipdv irpofoj pAnv&i]azv. 'Afi^Tspai 
 ih TUif Trpa^aiiv Xinniwt, &.C. 
 
220 THE SHEPHERD OF ST. HERMAS. 
 
 and sadness, because he angered the holy spirit. "Remove, therefore, 
 sadness from thyself; ' and afflict not the holy spirit which dwelleth in 
 thee, lest he" entreat God, and depart from thee.* For the spirit of the 
 Lord which is given to dwell in the flesh, endureth no such sadness.* 
 Wherefore clothe thyself with cheerfulness, which has always favour 
 with the Lord, and thou shalt rejoice in it. For every cheerful man 
 does well, and relishes those things that are good, and despises sad- 
 ness." But the sad man does always wickedly. First, he doth wick- 
 edly,-'' because he grieveth the holy spirit, which is given to man, being 
 of a cheerful nature. And again he does ill, because he prays with 
 sadness unto the Lord, and maketh not first a thankful acknowledg- 
 ment unto him of former mercies ; and obtains not of God what he 
 asks. For the prayer of a sad man has not efficacy to come up to the 
 altar of God." And I said unto him, " Sir, why has not the prayer 
 of a sad man virtue to come up to the altar of God?" " Because," 
 said he, " that sadness remaineth in his heart. When, therefore, a 
 man's prayer shall be accompanied with sadness, it will not suffer his 
 requests to ascend pure to the altar of God. For as wine when it is 
 mingled with vinegar has not the sweetness it had before ; so sadness, 
 being mixed with the holy spirit, sufl^ers not a man's prayer to be the 
 same that it would be otherwise. Wherefore cleanse thyself from sad- 
 ness, which is evil, and thou shalt live unto God. And all others shall 
 live unto God, as many as shall lay aside sadness, and put on cheer- 
 fulness." 
 
 " Antioch. Horn. xxv. ' Gr. Mi) B\iffc. MS. Lamb. Noli, nocere. 'Gr. 
 
 Mi) ivT£v^t]Tat TcZ Qeck Oomp. Rom. vii. 27. ^ Gr. Tii 6o^£v ds rriv aapxa, ravrriv XiiTtjv oiiK 
 
 {mo^epEt, * Gr. Ximijs. S So the Greek : o (Je \imrtp6s dvfip navTOre TrdvripevETat. UpuTOv 
 
 jilv TTOvTipEveratj &c. 
 
 • When Hermas here saith of the holy spirit, that he entreats God, and before, that he 
 is vexed and gfrieved : to prevent any mistakes in a matter of such moment, the reader may 
 please to observe, that he speaketh not of the Holy Ghost as He is the Spirit of God, and 
 the Tliird Person in the sacred Trinity ; but of the spirit given to Christians, virhich 
 dwelleth in their souls and bodies, being an emanation or gill from the Spirit of God ; and 
 though not an essential part of man, yet a perfecting part of a Christian ; which Hermas 
 himself elsewhere declareth to be created in man, lib. iii. cap. v. sec. 6. But then that he 
 thought this created spirit of regenerate persons to be distinct from, though a participation 
 of, the Spirit of God, is plain from what we before read in the second section of this very 
 command ; where he distinguisheth between the spirit given from God, and the Spirit of 
 God. " Every spirit," says he, " that is given from God, having the power of the Divinity, 
 speaketh all things of itself, because He conuth from above, from the power of the Spirit of 
 God." And indeed St. Paul himself, in that remarkable place, 1 Cor. ii. 1 1, 12, men- 
 tioneth distinctly, irveviia rd Ik tov Osav, and irvEvpa tov QeoZ ; and plainly teaches that this 
 is in God, and the other in men, although from God. Now when Hermas here speaketh 
 of the spirit's entreating God, he expressly speaketh of the spirit which dwelleth in us, and 
 the spirit which is given to dwell in the flesh ; not of the spirit as he is in God, and con- 
 sequently uncreated, and God himself: for all that is in God is such. 
 
HIS COMMANDS. 221 
 
 The Eleventh Command. 
 
 That the spirits and prophets are to be tried by their igorM ; ar^ of a \ 
 
 twojold spirit. 
 
 I . He showed me certain men sitting upon benches, and one sitting 
 in a chair : and he said unto me, " Seest thou those who sit upon the 
 benches.'" "Sir," said I, "I see them." He answered, "They 
 are the faithful ; and he who sits in the chair is an earthly spirit. For^ 
 he Cometh not into the assembly of the faithful," but avoids it. But 
 he joins himself to the doubtful and empty, and prophesies to them in 
 corners and hidden places, and pleases them by speaking according to 
 all the desires of their hearts. For he, placing himself among empty 
 vessels, is not broken, but the one fitteth the other. But when he 
 Cometh into the company of just men, who are full of the Spirit of 
 God," and they pray unto the Lord, that man is emptied," because that 
 earthly spirit flies from him, and he is dumb, and cannot speak any 
 thing. As if in a store-house you shall stop up wine or oil, and among 
 those vessels shall place an empty jar, and shall afterwards come to 
 open it, you shall find it empty as you stopped it up, so those empty 
 prophets, when they come among the spirits of the just, are found to 
 be such as they came."* 
 
 II. I said, " How then shall a man be able to discern them .'" 
 " Consider what I am going to say concerning both kinds of men ;" 
 and as I speak unto thee, so shalt thou prove the prophet of God, and 
 the false prophet. And first, try the man who hath the spirit of God ; 
 because the spirit which is from above is humble, and . quiet, and de- 
 parts from all wickedness, and from the vain desires of the present 
 world, and makes himself more humble than all men, and answers to 
 none when'he is asked, nor to every one singly ; for the Spirit of God 
 doth not speak to a man when he will, but when God pleases. When, 
 therefore, a man who hath the spirit of God shall come into the church 
 
 « Church of the living. ' Have the Spirit of God in them. ' Exinanitwr. 
 
 * It is evident from the method of Hermas's discourse in this place, that somewhat is 
 wanting to make up the subject of it. He had spoken before of the false prophets, and 
 the emptiness of their preaching, but nothjng of the true ones, nor any thing of the Kfe 
 and works of either. How to supply this I have been admonished by my learned friend. 
 Dr. Grabe. What should have followed here, is transposed into the next command ; and 
 being brought back hither, not only supplies the defect of this, but makes way for the more 
 easy connection of his discourse in that. And for this, besides the plain reason of the 
 thing itself, we have the authority of Athanasius in that other command, who leaves out 
 what has been falsely inserted there, as I shall show when I come to it, from his own 
 words. For both these reasons, I have reduced both places to what I take to have been 
 their true order ; and shall submit it to the reader to judge, upon this advertisement, 
 whether I had not good reason, as well as sufficient authority, so to do. 
 
 t2 
 
222 THE SHEPHERD OF ST. HERMAS. 
 
 of the righteous, who hath the faith of God, and they pray unto the 
 Lord ; then the holy angel of God fills that man with the Blessed Spirit, 
 and he speaks in the congregation as he is moved of God. Thus, 
 therefore, is the spirit of God known, because whosoever speaketh by 
 the spirit of God, speaketh as the Lord will. 
 
 in. " Hear now concerning the earthly spirit, which is empty and 
 foolish, and -without virtue. And first of all, the man who is supposed 
 to have the spirit (whereas he hath it not in reality) exalteth himself, 
 and desires to have the first seat, and is wicked, and full of words, 
 and spends his time in pleasure, and in all manner of voluptuousness, 
 and receives the reward of his divination, which if he receives not, he 
 does not divine." " Should the spirit of God receive reward and 
 divine .'"' " It doth not become a prophet of God so to do. Thus 
 you see the life of each of these kind of prophets. Wherefore prove 
 the man by his life and works, who says that he hath the holy spirit : 
 and believe the spirit which comes from God, and has power as such. 
 But believe not the earthly and empty spirit, which is from the devil, 
 in whom there is no faith nor virtue. Hear now the similitude which 
 I am about to speak unto thee. Take a stone, and throw it up towards 
 heaven ; or take a spout of water, and mount it up thitherward, and 
 see if thou canst reach unto heaven." " Sir," said I, " how can this 
 be done ? For neither of those things which you have mentioned are 
 possible to be done." And he answered, "Therefore, as these things 
 cannot be done, so is the earthly spirit without virtue, and without 
 effect. Understand yet farther the power which cometh from above, 
 in this similitude. The grains of hail that- drop down are exceeding 
 small ; and yet when they fall upon the head of a man, how do they 
 cause pain to it .'' And again ; consider the droppings of a house, how 
 the little drops falling upon the earth, work a hollow in the stones. So 
 in like manner the least things which come from above, and fall upon 
 the earth, have great force. Wherefore, join thyself t6 this spirit, 
 which has power, and depart from the other, which is empty." 
 
 The Twelfth Command. 
 
 Of a two-fold desire : that the commands of God are not impossible ; 
 and that the devil is not to he feared by them that believe. 
 
 I. Again he said unto me, "Remove" from thee all evil desires, 
 and put on good and holy desires. For having put on a good desire, 
 thou shalt hate that which is evil, and bridle it as thou wUt. But an 
 evil desire is dreadful, and hard to be tamed. It is very horrible and 
 wild, and by its wildness consumes men ; and especially if a servant 
 
 " Vid. Antioch. Horn. Ixxiv. 
 
HIS COMMANDS. 223 
 
 of God shall chance to fall into it, except he be very wise, he is ruined * 
 y it. For it destroys those who have not the garment of a good de- 
 sire, and are engaged in the affairs of this present world, and delivers 
 them unto death."' *"Sir," said I, " what are the works of an evil 
 desire, which bring men unto death .'' Show them to me, that I may 
 depart from them." "Hear," said he, "by what works an evil 
 desire bringeth the servants of God unto death. First of all, it is an 
 evil desire to covet another man's wife, or for a woman to covet 
 another's husband ; as also to desire the dainties of riches, and multi- 
 tude of superfluous meats, and drunkenness, and many delights. For 
 in much delicacy there is folly ; and many pleasures are needless to 
 the servants of God. Such lusting, therefore, is evil and pernicious, 
 which brings to death the servants of God. For all such lusting is 
 from the devil. Whosoever, therefore, shall depart from all evil de- 
 sires shall live unto God ; but they that are subject unto them shall die 
 for ever. For this evil lusting is deadly. Do thou, therefore, put on 
 the desire of righteousness, and being armed with the fear of the Lord 
 resist all wicked lusting.' For this fear dwelleth in good desires ; and 
 when evil coveting shall see thee armed with the fear of the Lord, and 
 resisting it, it will fly far from thee, and not appear before thee, but be 
 afraid of thy armour ; and thou shalt have the victory, and be crowned 
 for it ; and shalt attain unto that desire which is good, and shalt give 
 the victory which thou hast obtained unto God, and shalt serve him in 
 doing what thou thyself wouldst do. For if thou shalt serve good 
 desires, and be subject to them, thou shalt be able to get the dominion 
 over thy wicked lustings, and they shall be subject to thee as thou 
 wilt."- 
 
 in. And I said, " Sir, I would know how to serve that desire 
 which is good." " Hearken !" said he, " fear God, and put thy trust 
 in him, and love truth, and righteousness, and do that which is good. 
 If thou shalt do these things, thou shalt be an approved servant of God, 
 and shalt serve him : and all others who shall in like manner serve a 
 good desire shall live unto God." And when he had finished these 
 twelve commands, he said unto me, " Thou hast now these com- 
 mands ; walk in them, and exhort those that hear them that they re- 
 pent, and that they keep their repentance pure all the remaining days 
 
 ** MS. Latnb. comwmitw, et Gt. Athanas. Sazavarat. * Ijjorsipvpnevas tu awivt rovrw. 
 
 Gr. Athanas. Instead otimplicat eos, the Latin vers, should be impUcatos, 
 
 * That the words here inserted, and removed by me into their proper place in the fore- 
 going command, do not belong to this discourse, the Greek of Athanasius clearly shows, 
 in which they are all omitted, and the connection lies as I have now represented it. 
 nola, KvpiCf tlal Tits ort^u/zioff TVS TTovrjpds, t& TrapaiiiovvTa mig dvtipiUnovs its ^dvanv ; ympurdv ^t, 
 iva tbvyto dn' aiT(Zv, "Akovtov, Upturoi/ irdi/Toiv em^u/iia ywaiKSs, KOi ffoXureXeia iiSovtov^ koI 
 iiariiinoii -roXXw, &c. And 80 the Lamb. MS. Primum omnium concupiscere uxorem 
 alienam. Not. Spiritm omnium. 
 
224 THE SHEPHERD OF ST. HERMAS. 
 
 of their life : and fulfil diligently this ministry which I commit to 
 thee, and thou shalt receive great advantage by it, and shalt find favour 
 with all such as shall repent, and shall believe thy words. For I am 
 with thee, and will force them to believe." And I said unto him, " Sir, 
 these commands are great and excellent, and able to cheer the heart 
 of that man that shall be able to keep them. But, Sir, I cannot tell 
 whether they can be observed by any man ?" He answered, " Thou 
 shalt easily keep these commands, and they shall not be hard ; how- 
 beit, if thou shalt suffer it once to enter into thy heart that they cannot 
 be kept by any one, thou shalt not fulfil them. But now I say unto 
 thee, if thou shalt not observe these commands, but shalt neglect them, 
 thou shalt not be saved, nor thy children, nor thy house ; because thou 
 hast judged that these commands cannot be kept by man." 
 
 IV. These things he spake very angrily unto me, insomuch that he 
 greatly affrighted me. For he changed his countenance, so that a man 
 could not bear his anger. And when he saw me altogether troubled 
 and confounded, he began to speak more moderately and cheerfully, 
 saying, " foolish, and without understanding ! Unconstant, not 
 knowing the majesty of God, how great and wonderfiil he is : who 
 created the world for man, and hath made every creature subject unto 
 him, and given him all power, that he should be able to fulfil" all these 
 commands. He is able," said he, " to fulfil all these commands, who 
 has the Lord in his heart: but they who have the Lord. only in their 
 mouths, and their heart is hardened, and they are far from the Lord ; 
 to such persons these, commands are hard and diflicult. Put, there- 
 fore, ye that are empty and light in the faith, the Lord your God in 
 your hearts, and ye shall perceive how that nothing is more easy than 
 these commands, nor more pleasant, nor more gentle and holy : and 
 turn yourselves to the Lord your God, and forsake the devil and his 
 pleasures, because they are evil, and bitter, and impure. And fear 
 not the devil, because he has no power over you. For I am with you, 
 the messenger' of repentance, who have the dominion over him. The 
 devil does indeed affright men ; but his terror is vain. Wherefore fear 
 him not, and he will flee from you." 
 
 V. And I said unto him, " Sir, hear me speak a few words unto 
 you." He answered, "Say on." "A man indeed desires to keep 
 the commandments of God ; and there is no one but what prays unto 
 God, that he may be able to keep his commandments. But the devil 
 is hard, and by his power rules over the servants of God." And he 
 said, " He cannot rule over the servants of God, who trust in him with 
 all their hearts." The devil may strive, but he cannot overcome them. 
 For if ye resist him, he will flee away with confusion from you. But 
 
 " Ut dominetur. ' j^ngel. ' Gr. iXmiSmav eis cMi', 
 
HIS COMMANDS. 225 
 
 they that are not fuJl in the faith, fear the devil, as if he had some great 
 power. For the devil tries the servants of God ; and if he finds them 
 empty, he destroys them. For as a man, when he fills up vessels with 
 good wine,* and among them puts a few vessels half full, and comes to 
 try and taste of the vessels, does not try those that are full, because he 
 knows that they are good, but tastes those that are half full, lest they 
 should grow sour, (for vessels half full soon grow sour, and lose the 
 taste of wine,) so the devil comes to the servants of God to try them. 
 They that are full of faith resist him stoutly, and he departs from them, 
 because he finds no place where to enter into them ; then he goes to 
 those that are not full of faith, and because he has place of entrance, 
 he goes into them, and does what he will with them, and they become 
 his servants. 
 
 VI. " But I, the messenger' of repentance, say unto you, fear not 
 the devil ; for I am sent unto you, that I may be with you, as many as 
 shall repent with your whole heart, and that I may confirm you in the 
 faith. "Believe, therefore, ye who by reason of your transgressions 
 have forgot God, and your own salvation;* 'and adding to your sins 
 have made your life very heavy; that if ye shall turn to the Lord with 
 your whole hearts, and shall serve him according to his will, he will 
 heal you of your former sins, and ye shall have dominion over all the 
 works of the devil. Be not then afraid in the least of his threatenings, 
 for they are without force, as the nerves of a dead man. . But hearken 
 unto me, and fear the Lord Almighty, who is able to save and to 
 destroy you ; and keep his commands, that ye may live unto God." 
 And I said unto him, " Sir, I am now confirmed in all the commands 
 of the Lord whilst that you are with me ; and I know that you will 
 break all the power of the devil. And we also shall overcome him, 
 if we shall be able, through the help of the Lord, to keep these com- 
 mands which you have delivered." " Thou shalt keep them," said 
 he, "if thou shalt purify thy heart towards the Lord. And all they 
 also shall keep them who shall cleanse their hearts from the vain desires 
 of the present world, and shall live unto God." 
 
 » Origen. in Matt xxiv. 43. ' Jlngel. ' Vid. Antioch. Horn. Ixxvii. ■" MS. 
 Lamb. Qui obliti estis Deum, et salutem vestram. ' What follows should be corrected 
 
 thus : Et qui adjicientes peccatis vestris gravatis vitam vestram. 
 
THE 
 
 THIRD BOOK OF ST. HERMAS, 
 
 WHICH IS CALLED 
 
 HIS SIMILITUDES. 
 
 ^ Similitude I. 
 
 That seeing we have no aMimg dty in this world, we ought to look after 
 that which is to come. 
 
 And he said unto me, °" Ye know that ye who are the servants of 
 the Lord, live here as in a pilgrimage ; for your city is far off from this 
 city. If, therefore, ye know your city in which ye are to dwell, why 
 do you here buy estates, and provide yourselves with delicacies, and 
 stately buildings, and superfluous houses ? For he that provides him- 
 self these things in this city, does not think of returning into his own 
 city. foolish, and doubtful, and wretched man ! who understandest 
 not that all these things belong to other men, and are under the power 
 of another ! For the Lord of this city saith unto thee, ' Either obey 
 my laws, or depart out of my city.' What, therefore, shalt thou do, 
 who are subject to a law in thine own cit}' ? Canst thou for thy estate, 
 or for any of those things which thou hast provided, deny thy law ? 
 But if thou shalt deny it, and wilt afterwards return into thy own city, 
 thou shalt not be received, but shalt be excluded thence. See, there- 
 fore, that like a man in another country, thou procure no more to thy- 
 self than what is necessary and"iufficient for thee ; and be ready, that 
 when the God or Lord of this city shall drive thee out of it, thou mayst 
 oppose his law, and go into thine own city, where thou mayst, with 
 all cheerfulness, live according to thine own law without wrong. Take 
 heed, therefore, ye that serve God, and have him in your hearts : work 
 ye the works of God, being mindful both of his commands and of his 
 promises, which he has promised ; and be assured that he will make 
 them good unto you, if ye shall keep his commandments. Instead, 
 
 " Antiocb. Horn. xv. <> Souls. 
 
 226 
 
HIS SIMILITUDES. 237 
 
 therefore, of the possessions that ye would otherwise purchase, redeem 
 those" that are in want from their necessities, as every one is able ; 
 justify the widows, judge the cause of the fatherless, and spend your 
 riches and your wealth in such works as these. For, for this end has 
 God enriched you, that ye might fulfil these kind of services. It is 
 much better to do this than to buy lands or houses, because all such 
 things shall perish with this present time. But what ye shall do for 
 the name of the Lord, ye shall find in your ciiy, and shall have joy 
 without sadness or fear. Wherefore covet not the riches of the 
 heathen ; for they are destructive to the servants of God. 'But trade 
 with your own riches which you possess, by which ye may attain unto 
 everlasting joy. And do not commit adultery, nor touch any other 
 man's wife, nor desire her ; but covet that which is thy own business, 
 and thou shalt be saved." 
 
 The Second Similitude. 
 
 Jis the vine is supported by the elm, so is the rich man helped by the 
 prayers of the poor. 
 
 As I was walking into the field, and considered the elm and the 
 vine, and thought with myself of their fruits, an angel appeared unto 
 me, and said unto me, " What is it that thou thinkest upon thus long 
 within thyself?" And I said unto him, " Sir, I think of this vine and 
 this elm, because their fruits are fair." And he said unto me, " These " 
 two trees are set for a pattern to the servants of God." And I said 
 unto him, " Sir, I would know in what the pattern of these trees 
 which thou mentionest, does consist." " Hearken !" saith he, " seest 
 thou this vine and this elm ?" " Sir," said I, " I see them." " This 
 vine," saith he, « is fruitful, but the elm is a tree without fi'uit. Never- 
 theless this vine, unless it were set by this elm, and supported by it, 
 would not bear much fruit, but lying along upon the ground,' would 
 bear but ill fruit, because it did not hang upon the elm : whereas now 
 being supported upon the elm, it bears fruit both for itself, and for 
 that. See, therefore, how the elm gives no less, but rather more fruit, 
 than the vine ?" " How, Sir," said I, « does it bear more fruit than 
 the vine?" "Because," said he, "the vine being supported upon 
 the elm, gives both much and good fruit; whereas if it lay along upon 
 the ground, it would bear but little, arid that very ill too. This simi- 
 litude, therefore, is set forth to the servants of God ; and it represents 
 the rich and poor man." I answered, " Sir, make this manifest unto 
 me." " Hear !" said he, " the rich man has wealth ; howbeit towards 
 
 <■ Souls. ' MS. Lambeth. — Proprias autem guas habetis agite. ' Vid. Origen. 
 
 in Jos. Horn. x. 
 
228 THE SHEPHERD OF ST. HERMAS. 
 
 the Lord he is poor; for he is taken up" about his riches, and prays 
 but little to the Lord, and the prayers which he makes are lazy and 
 without force. When, therefore, the rich man reaches out to the poor 
 those things which he wants, the poor man prays unto the Lord for the 
 rich; and God grants unto the rich man all good things, because the 
 poor man is rich in prayer ; and his requests have great power with the 
 Lord. Then the rich man ministers all things to the poor, because he 
 perceives that he is heard by the Lord ; and he the more willingly, and 
 without doubting, affords him what he wants, and takes care that no- 
 thing be lacking to him. And the poor man gives thanks unto the 
 Lord for the rich, because they do both their work from the Lord. 
 With men, therefore, the elm is not thought to give any fruit ; and they 
 know not, neither understand that its company being added to the 
 vine, the vine bears a double increase, both for itself and for the elm. 
 Even so the poor praying unto the Lord for the rich, are heard by him ; 
 and their riches are increased, because they minister to the poor of 
 their wealth. They are, therefore, both made partakers of each other's 
 good works. Whosoever, therefore, shall do these things, he shall 
 not be forsaken by the Lord, but shall be written in the book of life. 
 Happy are they that are rich, and perceive themselves to be increased ; 
 for he that is sensible of this, will be able to minister somewhat to 
 others." 
 
 The Third Similitude. 
 
 Jis the green trees in winter cannot he distinguished from the dry, so 
 neither can the righteous from the uncked in this present world. JL/^ 
 
 Again he showed me many trees whose leaves were shed, and 
 which seemed to me to be withered, for they were all alike. And he 
 said unto me, « Seest thou these trees.-"' I said, " Sir, I see that they 
 look like dry trees." He answering, said unto me, " These trees are 
 like unto the men who live in this present world." I replied, " Sir, 
 why are they like unto diy trees .'"' " Because," said he, " neither 
 the righteous nor unrighteous are known from one another, but are all 
 alike in this present world. For this world is as the winter to the 
 righteous men, because they are' not known, but dwell among sin- 
 ners. As in the winter all the trees, having lost their leaves, are like 
 dry trees, nor can it be discerned which are dry and which are green ; 
 so in this present world, neither the righteous, nor wicked, are dis- 
 cerned from each other, but they are alike. 
 
 • Distracted. ' Who are. 
 
HIS SIMILITUDES. 229 
 
 The Fourth Similitude. 
 
 ^s in summer the living trees are distinguished from the dry by their 
 fruit and green leaves, so in the world to coTue, the righteous shall be 
 distinguished from the unrighteous by their happiness. 
 
 Again he showed me many other trees, of which some had leaves, 
 and others appeared dry and withered. And he said unto me, " Seest 
 thou these trees ?" I answered, « Sir, I see them ; and some are dry, 
 and others full of leaves." " These trees," saith he, " which are green 
 are the righteous, who shall possess the world to come. For the world 
 to come is the summer to the righteous ; but to sinners it is the winter. 
 When, therefore, the mercy of the Lord shall shine forth, then they 
 who serve God shall be made manifest and plain unto all. For as in 
 the summer the fruit of every tree is shown and made manifest, so also 
 the works of the righteous shall be declared and made manifest, and 
 they shall all be restored in that world merry and joyful. For the other 
 kind of men," namely, the wicked, like the trees which thou sawest 
 dry, shall as such be found dry, and without fruit in that other world, 
 and like dry wood shall be burnt ; and it shall be made manifest that 
 they have done evil all the time of their life ; and they shall be burnt, 
 because they have sinned, and have not repented of their sins. And 
 also all the other nations shall be burnt, because they have not acknow- 
 ledged God their Creator. Do thou, therefore, bring forth good fruit, 
 that in the summer thy fruit may be known ; and keep thyself from 
 much business, and thou shalt not offend. For they who are involved 
 in much business, sin much ; because they are taken up with their 
 affairs, and serve not God. And how can a man that does not serve 
 God, ask any thing of God, and receive it ? But they who serve him 
 ask, and receive what they desire. But if a man has only one thing to 
 follow, he may serve God ; because his mind is not taken off from 
 God, but he serves him with a pure mind. If, therefore, thou shalt do 
 this, thou mayest have fruit in the world to come ; and all, as many as 
 shall do in like manner, shall bring forth fruit." 
 
 'Nations. 
 
 u 
 
230 THE SHEPHERD OF ST. HERMAS. 
 
 The Fifth Similitude. 
 Of a true fast, and the rewards of it: also of the cleanness of the body, 
 
 I. As I was fasting, and sitting down in a certain mountain, and 
 giving thanks unto God for all the things that he had done unto me," 
 behold I saw the shepherd who was wont to converse with me, sitting 
 by me, and saying unto me, " What has brought thee hither thus early 
 in the morning?" I answered, « Sir, to-day I keep a station.'" He 
 answered, "What is a station?" I replied, "It is a fast." He said, 
 " What is that fast ?" I answered, " I fast as I have been wont to 
 do." " Ye know not," said he, " what it is to fast unto God ; nor is 
 this a fast which ye fast, profiting nothing with God." " Sir," said I, 
 " what makes you speak thus ?" He replied, " I speak it because this 
 is not the true fast which you think that you fast ; but I will show you 
 what that is which is a complete fast," and .acceptable unto God. 
 Hearken !" said he, " the Lord does not desire such a needless fast ; 
 for by fasting in this manner, thou advancest nothing in righteousness. 
 But the true fast is this j^_do_nothing;j^ickedlyjii_thy life, but^jwvfi 
 God wUh a pure mind, and keep his commandments, and walk accord- 
 ing to his precepts, nor suffer any wicked desire to enter into thy mind. 
 But trust in the Lord, that if thou dost these things, and fearest him, 
 and abstainest from every evil work, thou shalt live unto God. If thou 
 shalt do this, thou shalt perfect a great fast, and an acceptable one unto 
 the Lord. 
 
 II. "Hearken unto the similitude which I am about to propose unto 
 thee, as to this matter. A* certain man having a farm, and many ser- 
 vants, planted a vinej ard in a certain part of his estate for his posterity ; 
 and taking a journey into a far country, chose one of his servants which 
 he thought the most faithful and approved, and delivered the vineyard 
 into his care, commanding him that he should stake up his vines, which 
 if he did, and fulfilled his command, he promised to give him his 
 liberty. Nor did he command him to do any thing more, and so went 
 into a far country. After then that that servant had taken that charge 
 upon him, he did whatsoever his lord commanded him : and when he 
 had staked the vineyard, and found it to be full of weeds, he began to 
 think with himself, saying, I have done what my lord commanded 
 me ; I will now dig this vineyard, and when it is digged it will be 
 more beautiful ; and the weeds being pulled up, it will bring forth 
 more fruit, and not be choked by the weeds. So setting about his 
 work, he digged it, and plucked up all the weeds that were in it ; and 
 
 » WUh me. ' Vid. Not. Coteler. in loc. p. 72, 73. = Coteler. ibid. ^ Jejuna 
 Crete vervm jyvmvm tak. — Lat. 
 
HIS SIMILITUDES. 231 
 
 SO the vineyard became very beautiful and prosperous, not being choked^ 
 ■with weeds. After some time the lord of the vineyard comes, and 
 goes into the vineyard ; and when he saw that it was handsomely 
 staked, and digged, and the weeds plucked up that were in it, and" 
 the vines flourishing, he rejoiced greatly at the care of his servant : and 
 calling his son, whom he loved, and who was to be his heir, and his . 
 friends with whom he was wont to consult, he tells them what he had , 
 commanded his servant to do, and what his servant had done more . 
 and they immediately congratulated that servant, that he had received' 
 so full a testimony' from his lord. Then he said unto them, I, indeed, ^ 
 promised this servant his liberty, if he observed- the command which Ic 
 gave him : and he observed it, and besides he has done a good work, 
 to my vineyard, which has exceedingly pleased me. Wherefore for 
 this work which he hath done, I will make him my heir together with' 
 my son ; because that when he saw what was good, he neglected it 
 not, but did it. This design of the lord both his son and his friends 
 approved, namely, that his servant should be heir together with his 
 son. Not long after this, the master of the family calling together his 
 friends, sent from his supper several kinds of food to that servant. 
 Which when he had received, he took so much of them as was suffi- 
 cient for himself, and divided the rest among his fellow-servants; 
 which, when they had received, they rejoiced, and wished that he, 
 might find yet greater favour with his lord for what he had done to 
 them. When his lord heard all these things, he was again filled with 
 great joy, and calling again his friends and his son together, he related 
 to them wha* his servant had done with the meats which he had sent 
 unto him. They, therefore, so much the more assented to the master 
 of the household, that he ought to make that servant his heir together ' 
 with his son." 
 
 III. I said unto him, " Sir, I know not these similitudes, neither 
 can I understand them, unless you expound them unto me." " I 
 will," says he, "expound all things unto thee whatsoever I have 
 talked with thee, or shown unto thee. Keep the commandments of 
 the Lord, and thou shalt be approved, and shalt be written in the num- 
 ber of those that keep his commandments. But if besides those things 
 which the Lord hath commanded, thou shalt add some good thing, 
 thou shalt purchase to thyself a greater dignity, and be in more favour 
 with the Lord than thou shouldst otherwise have been. If, therefore, 
 thou shalt keep. the commandments of the Lord, and shalt add to them 
 these stations, thou shalt rejoice ; but especially if thou shalt keep theia 
 according to my commands." I said linto him, " Sir, whatsoever 
 thou shalt command me, I will observe ; for I know that thou wilt be 
 
 ° Jvst a commendation. 
 
232 THE SHEPHERD OF ST. HERMAS. 
 
 With me." "I will," said he, "be with thee, who hast taken up 
 such a resolution ; and I will be with all those who purpose in like 
 manner. This fast," saith he, "whilst thou dost also observe the 
 commandments of the Lord, is exceeding good. Thus, therefore, shalt 
 thou keep it. First of all, take heed to thyself, and keep thyself from 
 every wicked ° act, and from every filthy word, and from every hurtful 
 desire ; and purify thy mind from all the vanity of this present world. 
 If thou shalt observe these things, this fast shall be right. Thus, there- 
 fore, do. Having performed what is before written, that day on which 
 thou fastest thou shalt taste nothing at all but * bread and water; "and 
 computing the quantity of food which thou art wont to eat upon other 
 days, thou shalt' lay aside the expense which thou shouldst have made 
 that day, and give it unto the widow, the fatherless, and the poor. 
 And thus * thou shalt perfect the humiliation of thy soul, that he who 
 receives of it may satisfy his soul, and his prayer come up to the Lord 
 God for thee. If, therefore, thou shalt thus accomplish thy fast, as I 
 command thee, thy sacrifice shall be acceptable unto the Lord, and thy 
 fast shall be written in his book. This station, thus performed, is good, 
 and pleasing, and acceptable unto the Lord. These things, if thou 
 shalt observe with thy children, and with all thy house, thou shalt be 
 happy. And whosoever when they hear these things shall do them, 
 they also shall be happy ; and whatsoever they shall ask of the Lord 
 - they shall receive it." 
 
 IV. And I prayed him that he would expound unto me the simili- 
 tude of the farm, and the lord, and of the vineyard, and of the servant 
 that had staked the vineyard, and of the weeds that were plucked out 
 of the vineyard, and of his son, and his friends which be took into 
 counsel with him. For I understood that that was a similitude. He 
 said unto me, " Thou art very bold in asking ; for thou oughtest not 
 to ask any thing ; because if it be fitting to show it unto thee, it shall 
 be showed unto thee." I answered him, " Sir, whatsoever thou shalt 
 show me, without explaining it unto me, I shall in vain see it if I do 
 not understand what it is. And if thou shalt propose any similitudes, 
 and not expound them, I shall in vain hear them." He answered me 
 again, sayipg, " Whosoever is the servant of God, and has the Lord 
 in his heart, he desu-es understanding of him, and receives it ; and he 
 explains every similitude, and understands the words of the Lord which 
 meed an inquiry. But they that are lazy and slow to pray, doubt to 
 ■seek from the Lord ; although the Lord be of such an extraordinary 
 goodness, that without ceasing he giveih all things to them that ask of 
 him. Thou, therefore, who art strengthened by that venerable mes- 
 
 » Shameful, or upbraiding. ' Vid. Not. Coteler. ii. p. 74, A. B. C. » Vi4 
 
 Antioch, Horn, vii <> Vid. Not Coteler. ut supra. 
 
HIS SIMILITUDES. 233 
 
 senger, and hast received such a powerful gift of prayer, seeing thou 
 art not slothful, why dost thou not now ask understanding of the Lord, 
 and receive it?" I said unto him, " Seeing I have thee present, it is 
 necessary that I should seek it of thee, and ask thee ; for thou showest 
 all things unto me, and speakest to me when thou art present. But if 
 I should see or hear these things when thou wert not present, I would 
 then ask the Lord that he would show them unto me." 
 
 V. And he replied, " I said a Uttle before that thou wert subtle and 
 bold, in that thou askest the meaning of these similitudes. But be- 
 cause thou still persistest, I will unfold to thee this parable which thou 
 desirest, that, thou mayest make it known unto all men. Hear, there- 
 fore," said he, "and understand. The farm before mentioned denotes 
 the whole earth. The lord of the farm is He who created and finished 
 all things, and gave virtue unto them. His son is the Holy Spirit : the 
 servant is the Son of God : the vineyard is the people whom he saves. 
 The stakes are the messengers" which are set over them by the Lord, 
 to support his people. The weeds that are plucked up out of the 
 vineyard, are the sins which the servants of God had committedi The 
 food which he sent him from his supper, are the commands which he 
 gave to his people by his son. The friends whom he called to counsel 
 with him, are the holy angels whom he first created. The absence of 
 the master of the household, is the time that remains unto his coming." 
 I said unto him, '< Sir, all these things are very excellent, and won- 
 derful, and good. But," continued I, " could I, or any other man 
 besides, though never so wise, have understood these things } Where- 
 fore now, Sir, tell me what I ask." He replied, "Ask me what thou 
 wilt." " Why," said I, " is the Son of God, in this parable, put in 
 the place of a servant.''" 
 
 VI. " Hearken," said he ; " The Son of God is not put in the con- 
 dition of a servant, but in great power and authority." I said unto 
 him, "How, Sir.' I understand it not." "Because," said he, "the 
 Son set his messengers' over those whom the Father delivered unto 
 him, to keep every one of them ; but he himself laboured very much, 
 and sufiered much, that he might blot out their offences. For no vine- 
 yard can be digged without much labour and pains. Wherefore 
 having blotted out the sins of his people, he showed to them the paths 
 of life, giving them the law which he had received of the Father. 
 You see," said he, « that he is the Lord of his people, having received 
 aU power from his Father. *But why the Lord did take his Son into 
 
 " Angdt. 
 
 * This place, which in all the editions of Hennas is wretchedly corrupted, by the 
 collation of editions and MSS. is thus corrected, by our very learned Dr. Grabe : Quare 
 aviem Dominus in consilio adhihuerit, Filivm de hareditcUe, honestosque nwncioi, audi, 
 Spiriiwm sanctvm, qui creatus est omnium primus, im corpore, in quo habitaret Deus, collo- 
 cavit ; in delecto, scl. corpore quod ei videbatur. 
 
 30 u2 
 
234 THE SHEPHERD OF ST. HERMAS. 
 
 counsel, about dividing the inheritance, and the good angels, hear 
 now : that holy spirit" which was created first of -all, he placed in the 
 body in which God should dwell ; namely, in a chosen body, as it 
 seemed good to him. This body therefore into which the holy spirit" 
 was brought, served that spirit, walking rightly and purely in modesty, 
 nor ever defiled that spirit. Seeing, therefore, the body at all times 
 obeyed the holy spirit, and laboured rightly and chastely with him, nor 
 faltered at any time — that body, being wearied, conversed indeed ser- 
 vilely — but being mightily approved to God with the holy spirit, was 
 accepted by him. For such a stout course pleased God, because he 
 was not defiled in the earth, keeping the holy spirit. He called, there- 
 fore, to counsel, his Son and the good angels, that there might be some 
 place of standing given to this body, which had served the holy spirit 
 without blame ; lest it should seem to have lost the reward of its ser- 
 vice : for every pure body shall receive its reward, that is found with- 
 out spot, in which the holy spirit has been appointed to dwell. And 
 thus you have now the exposition of this parable also." 
 
 VII. " Sir," said I, " I now understand your meaning, since I have 
 heard this exposition." " Hearken farther," said he ; " keep this thy 
 body clean and pure, that the spirit which shall dwell in it may bear 
 witness unto it, and be judged to have been with thee. Also take heed 
 that it be not instilled into thy mind, that this body perishes, and thou 
 abuse it to any lust. For if thou shalt defile thy body, thou shalt also 
 at the same time defile the holy spirit ; and if thou shalt defile the holy 
 spirit* thou shalt not live." And I said, " What if through ignorance 
 this should have been already committed, before a man heard these 
 words ; how can he attain unto salvation, who has thus defiled his 
 body?" He replied, "As for men's former actions, which through 
 ignorance they have committed, God only can afford a remedy unto 
 them ; for all power belongeth unto him. But now guard thyself; and 
 seeing God is almighty and merciful, he will grant a remedy to what 
 thou hast formerly done amiss, if, for the time to come, thou shalt not 
 defile thy body and spirit ; for they are companions together, and the 
 one cannot be defiled, but the other will be so too. Keep, therefore, 
 both of them pure, and thou shalt hve unto God." * 
 
 " Viz. The created spirit of Christ, as man ; not the Holy Ghost, the third Person of 
 the sacred Trinity. ' Thy body, according to some copies, 
 
HIS SIMILITUDES. 236 
 
 The Sixth Similitude. 
 
 Of two sorts of voluptuous mm, and ofthdr death, defection, and of the 
 continuance of their pains. 
 
 I. As I was sitting at home, and praising God for all the things which 
 I had seen, and was thinking concerning the commands, that they 
 were exceeding good, and great, and honest, and pleasant, and such 
 as were able to bring a man to salvation, I said thus within myself, " I 
 shall be happy if I shall walk according to these commands ; and who- 
 soever shall walk in them shall live unto God." Whilst I was speaking 
 on this wise within myself, I saw him whom I had before been wont 
 to see, sitting by me ; and he spake thus unto me : " What doubtest 
 thou concerning my commands, which I have delivered unto thee ? 
 They are good, doubt not; but trust in the Lord, and thou shalt walk 
 in them. For I will give thee strength " to fulfil them. These com- 
 mands are profitable to those who shall repent of those sins which they 
 have formerly committed, if for the time to come they shall not con- 
 tinue in them. Whosoever, therefore, ye be that repent, cast away 
 from you the naughtiness of the present world, and put on all virtue 
 and righteousness ; and so shall ye be able to keep these commands, 
 and not sin from henceforth any more. For if ye shall keep yourselves 
 from sin for the time to come, ye shall cut off a great deal of your for- 
 mer sins. Walk in my commands, and ye shall live unto God. These 
 things have I spoken unto you." And when he had said this, he added, 
 " Let us go into the field, and I will show thee shepherds of sheep." 
 And I replied, " Sir, let us go." And we came into a certain field, 
 and there he showed me a young shepherd," finely arrayed, with his 
 garments of a purple colour. And he fed large flocks ; and his sheep 
 were full of pleasure, and in much delight and cheerfulness; and they, 
 skipping, ran here and there. And the shepherd took very great satis- 
 faction in his flock ; and the countenance of that shepherd was cheer- 
 ful, running up and down among his flock. 
 
 II. Then the angel said unto me, " Seest thou this shepherd ?" I 
 answered, " Sir, I see him." He said unto me, " This is the messen- 
 ger" of delight and pleasure. He, therefore, corrupts the minds of the 
 servants of God, and turns them from the truth, delighting them with 
 many pleasures, and they perish. For they forget the commands of 
 the living God, and live in luxury and in vain pleasur.es ; and are cor- 
 rupted by this evil angel, some of them even unto death ; and others 
 to a falling away."'' I replied, " I understand not what you mean, by 
 saying, unto death, and to a falling away." « Hear !" says he, " all 
 
 ' In them. ' Vid. Annot. Coteler. in loc. ' Angel. ^ Ad defedionem. — Lat. 
 
236 THE SHEPHERD OF ST. HERMAS. 
 
 those sheep which thou sawest exceedingly joyful," are such as have 
 for ever departed from God, and given themselves up to the ' lusts of 
 this present time. To these, therefore, there is no return, by repent- 
 ance, unto life ; because that to their other sins they have added this, 
 that they have blasph^ed the name of the Lord. These kind of men 
 are ordained unto death. But those sheep which thou sawest not 
 leaping, but feeding in one place, are such as have, indeed, given 
 themselves up to pleasures and delights, but have not spoken any thing 
 wickedly against the Lord. These, therefore, are only fallen off from 
 the truth, and so have yet hope laid up for them in repentance. For 
 such a falling off hath some hope still left of a renewal ; but they that 
 are dead are utterly gone for ever." Again we went a little farther 
 forward ; and he showed me a great shepherd, who had as it were a 
 rustic" figure, clad with a white goat's skin, having his bag upon his 
 shoulder, and in his hand a stick full of knots, and very hard, and a 
 whip in his other hand ; and his countenance was stern and sour, enough 
 to affright a man : such was his look. He took from that young shep- 
 herd such sheep as lived in pleasures, but did not skip up and down, 
 and drove them into a certain steep craggy place, full of thorns and 
 briars, insomuch that they could not get themselves free from them, 
 but, being entangled in them, fed upon thorns and briars, and were 
 ygrievously tormented with his whipping ; for he still drove them on, 
 ' 'and afforded them not any place, or time, to stand still. 
 
 in. When, therefore, I saw them so cruelly whipped and afflicted, 
 I was grieved for them ; because they were greatly tormented, nor had 
 they any rest afforded them. And I said unto the shepherd that was 
 with me, " Sir, who is this cruel and implacable shepherd, who is 
 moved with no compassion towards these sheep .■"' He answered, 
 " This" shepherd is indeed one of the holy' angels ; but is appointed 
 for the punishment of sinners. To him, therefore, are delivered those 
 who have erred from God, and served the lusts and pleasures of this 
 world. For this cause he punishes them, every one according to their 
 deserts, with cruel and various kind of pains." "Sir," said I, "I 
 would know what kind of pains they are which every one undergoes.-'" 
 « Hearken !" said he, " the sev firal pai«s-ajid-tarmeatSL.axg,those which 
 inen_eveiyjia^umd£i:gainJheiT4)^ 
 
 o thers poverty, oth ers divers, sjckngssesr- Some are unsettled ; others 
 suffer injuries from those that are unworthy, others fall under many 
 other trials and inconveniences. For many, with an unsettled design, 
 aim at many things, and it profiteth them not : and they say that they 
 
 " Exsultantia* — Lat. * In Gr. Athanas. hidvfiiais tov aitavo^ tovtov. « Agrestem, 
 
 Lat ■* Vid. Origen. in PsaL xxxvii. Horn. i. Righteous. In Gr. Athanas. if 
 
 tSu 'AyyiXui' -mv itxaimv brrX, &c. Et sic MS. Lamb. 
 
HIS SIMILITUDES. 237 
 
 have not success in their undertakings. They" do not .call to mind 
 what they have done amiss, and they complain of the Lord. When, 
 therefore, they shall have undergone all kind of vexation and incon- 
 venience, then they are delivered over to me for good instruction, and 
 are confirmed in the faith of the Lord, and serve the Lord all the rest 
 of their days with a pure mind. And w hen they begin to rep ent of 
 their sins, then they call to mind their works which they have done 
 amiss, and give honour to God, saying that he is a just judge, and 
 they have deservedly suffered all things according to their deeds. 
 The n for wha tjemains of their liveSj, they^sMy_e_God,mthji_gure^mjnidj 
 and have succes s in all thi^r nndertakin^ and receiye from the Lord 
 whatever they desire. And then they give t hanks .un LoJhe Lord^ that 
 they were delivered unto me ; aordo th ^suffer an y more cruelty." 
 
 IV. I said unto him, " Sir, I entreat you still to show me now one 
 thing." "What," said he, "dost thou ask?"* I said unto him,' 
 "Are they who depart from the fear of God tormented for the same 
 time that they enjoyed their false delight and pleasures ?" He an- 
 swered me, "They are tormented for the same time." And I said' 
 unto him, " They are then tormented but little ; whereas they who 
 enjoy their pleasures so as to forget God, ought to endure seven times, 
 as much punishment." He answered me, "Thou art foolish, neither 
 understandest thou the efficacy of this punishment." I said unto him, 
 "Sir, if I understood it, I would not desire you to tell me." 
 " Hearken !" said he, " and learn what the force of both is, both of 
 the pleasure and of the punishment. An hour of pleasure is termi- 
 nated within its own space: but one hour of punishment has the 
 efficacy of thirty days. "Whosoever, therefore, enjoys his false plea- 
 sure for one day, and is one day tormented, that one day of punish- 
 ment is equivalent to a whole year's space. Thus look how many 
 days any one pursues his pleasures, so many years is he punished for 
 it. You see, therefore, how that the time of. worldly enjoyments is 
 but short, but that of pain and torments a great deal more." 
 
 V. I replied, " Sir, forasmuch as I do not understand at all* these 
 times of pleasure and paiuj I entreat yoii that you would explain your- 
 self more clearly concerning them." He answered me, saying, "Thy 
 foolishness still sticks unto thee. Shouldst thou not rather purify thy 
 mind, and serve God? Take heed, lest when thy time is, fulfilled, 
 thou be found still unwise. Hear then, as thou desirest,. that thou 
 mayst the more easily understand. He that gives himself up one day 
 to his pleasures and delights, and does whatsoever his soul desires, is 
 full of great folly, nor understands what he does, but the day foUow- 
 
 " MS. Lamb. Succwnit iis. — Gr. Athanas, oi yivdkiKmm, ' MS. Lamb. Ingwiris, 
 
 ' Origen. in num. Horn. viiL '' MS. Lamb. Omnma. 
 
238 THE SHEPHERD OF ST. HERMAS. 
 
 ing forgets what he did the day before. For delight and worldly 
 pleasure are not kept in memory, by reason of the folly that is rooted 
 in them. But when pain and torment befall a man a day, he is in 
 effect troubled the whole year after, because his punishment continues 
 firm in his memory. Wherefore he remembers it with sorrow the 
 whole year ; and then calls to mind his vain pleasure and delight, and 
 perceives that for the sake of that he was punished. Whosoever, 
 therefore, have delivered themselves over to such pleasures, are thus 
 punished ; because that when they had life, they rendered themselves 
 liable to death." I said unto him, " Sir, what pleasures are hurtful .'"' 
 He answered, " That is pleasure to every man which he does willing- 
 ly. For the angry man, gratifying his passion, perceives pleasure in 
 it ; and so the adulterer, and drunkard ; the slanderer, and liar ; the 
 covetous man, and the defrauder ; and whosoever commits any thing 
 like unto these ; because he followeth his evil disposition," he receives 
 a satisfaction in the doing of it. All these pleasures and delights are 
 hurtful to the servants of God. For these, therefore, they are tor- 
 mented and suffer punishment. There are also pleasures that bring 
 salvation unto men. For many when they do what is good find plea- 
 sure in it, and are attracted by the delights of it. Now this pleasure 
 is profitable to the servants of God, and brings life to such men, but 
 those hurtful pleasures, which were before mentioned, bring torments 
 and punishment. And whosoever shall continue in them, and shall 
 not repent of what they have done, shall bring death upon them- 
 selves." 
 
 The Seventh Similitude. 
 That they who repent, must iring fm^vfftMs worthy of repentance. ■ 
 
 After a few days I saw the same person that before talked with mej 
 in the same field in which I had seen those shepherds. And he said 
 unto me, "What seekest thou ?" " Sir," said I, "I came to entreat 
 you that you would command the shepherd, who is the minister of 
 punishment, to depart out of my house, because he greatly afflicts 
 me." And he answered, " It is necessary for thee to endure incon- 
 veniences and vexations; for so that good angel hath commanded 
 concerning thee, because he would try thee." " Sir," said I, " what 
 so great offence have I committed, that I should be delivered to this 
 messenger?"* "Hearken!" said he, "thou art, indeed, guilty of 
 many sins, yet not so many that thou shouldst be delivered to this mes- 
 senger ;* but thy house hath committed many sins and offences ; and, 
 therefore, that good messenger," being grieved at their doings, com- 
 
 • Obeyeth his disease. ' jlngei 
 
HIS SlMlLlTUpES. 239 
 
 manded that for some time thou shouldst suffer affliction, that they 
 may both repent of what they have done, and may wash themselves 
 from all the lusts of this present world. When, therefore, they shall 
 have repented, and be pufified, then that messenger which is appointed 
 over thy punishment shall depart from thee." I said unto him, "Sir, 
 if they have behaved themselves so as to anger that good angel, yet 
 what have I done?" He answered, "They cannot otherwise be af- 
 flicted, unless thou, who art the head of the family, suffer. For what- 
 soever thou shalt suffer, they must needs feel it, but as long as thou 
 shalt stand well established, they cannot experience any vexation." I 
 repUed, "But, sir, behold, they also now repent with all their hearts." 
 " I know," says he, " that they repent with all their hearts ; but dost 
 thou, therefore, think that their offences, who repent, are immediately 
 blotted out ? No, they are not presently ; but he that repents must 
 afflict his soul, and show himself humble in all his affairs, and undergo 
 many and divers vexations. And when he shall have suffered all 
 things that were appointed for him, then, perhaps, He that made him, 
 and formed all things besides, will be moved with compassion towards 
 him, and afford him some remedy ; and especially if he shall perceive 
 his heart, who repents, to be pure from every will work. But at pre- 
 sent it is expedient for thee, and for thy house, to be grieved ; and it 
 is needful that thou shouldst endure much vexation, as the angel of the 
 Lord who committed thee unto me has commanded. Rather give 
 thanks unto the Lord, that, knowing what was to come, he thought 
 thee worthy to whom he should foretell that trouble was coming upon 
 thee, who art able to bear it." I said unto him, <' Sir, be but thou 
 also with me, and I shall easily undergo any trouble." " I will," 
 said he, " be with thee ; and I will entreat the messenger who is set 
 over thy punishment, that he would moderate his afflictions towards 
 thee. And, moreover, thou shalt suffer adversity but for a little time, 
 and then thou shalt again be restored to thy former state ; only continue 
 on in the humility of thy mind. Obey the Lord with a pure heart, 
 thou and thy house, and thy children ; and walk in the commands 
 which I have delivered unto thee ; and then thy repentance may be 
 firm and pure. And if thou shalt keep these things with thy house, 
 thy inconveniences shall depart from thee. And all vexation shall in 
 like manner depart from all those whosoever shall walk according to 
 these commands." 
 
240 THE SHEPHERD OF ST. HERMAS. 
 
 The Eighth Similitude. 
 
 That there are many kinds of elect, and of repenting sinrwrs : and how 
 all of them shall receive a reward proportioruible to the measure of 
 their repentance and good worlcs. 
 
 I. Again he showed me a willow, which covered the fields and the 
 mountains, under whose shadow came all such as were called by the 
 name of the Lord. And by that willow stood an angel of the Lord, 
 very excellent and lofty ; and did cut down boughs from that willow 
 with a great hook ; and reached out to the people that were under the 
 shadow of that willow, little rods, as it were about a foot long. And 
 when all of them had taken them, he laid aside his hook, and the tree 
 continued entire, as I had before seen it. At which I wondered, and 
 mused within myself. Then that shepherd said unto me, " Forbear to 
 wonder that that tree continues whole, notwithstanding so many boughs 
 have been cut off from it ; but stay a little, for now it shall be shown 
 thee what that angel means, who gave those rods to the people." So 
 he again demanded the rods of them ; and in the same order that every 
 one had received them, was he called to him, and restored his rod ; 
 which when he had received, he examined them. From some he re- 
 ceived them dry and rotten, and as it were touched with the moth : ' 
 those he commanded to be separated from the rest, and placed by 
 themselves. Others gave him their rods dry, indeed, but riot touched 
 with the moth : these also he ordered to be set by themselves. Others 
 gave in their rods half dry : these also were set apart. Others gave in 
 their rods half dry and cleft : these too were set by themselves. 
 "■Others brought in their rods one half dry and the other green ; and 
 these were in like manner placed by themselves. Others delivered up 
 their rods two parts green, and the third dry; and they too were set 
 apart. Others brought their rods two parts dry, and the third green ; 
 and were also placed by themselves. Others delivered up their rods 
 less dry, (for there was but a very little, to wit, their tops dry,) but 
 they had clefts ; and these were set in like manner by themselves. In 
 the rods of others there was but a little green, and the rest dry ; and 
 these were set aside by themselves. Others came and brought their 
 rods green as they had received them, and the greatest part of the 
 people brought their rods thus ; and the messenger greatly rejoiced at 
 these, and they also were put apart by themselves. Others brought 
 their rods not only green, but full of branches ; and these were set 
 
 " Worm-eaten. ' By reason of the repeated words others and cleft, those have been 
 omitted, whose rods were green but cleft, who are expressly mentioned, § v. and vii., and 
 therefore must likewise have been named here. 
 
HIS SIMILITUDES. 241 
 
 aside, being also received by the angel with great joy. Others brought 
 their rods green with branches, and those also some fruit upon them. 
 They who had such rods, were very cheerful; and the angel himself 
 took great joy at them ; nor was the shepherd that stood with me less 
 pleased- with them. 
 
 II. Then the angel of the Lord commanded crowns to be brought : 
 and the crowns were brought, made of palms ; and the angel crowned 
 those men in whose rods he found the young branches with fruit, and 
 commanded them to go into the tower. He also sent those into the 
 tower inwhose rods he found branches without fruit, giving a seal unto 
 them. For they had the same garment, that is, one white as snow ; 
 with which he bade them go into the tower. And so he did to those 
 who returned their rods green as they received them, giving them a 
 white garment, and so sent them away to go into the tower. Having 
 done this, he said to the shepherd that was with me, " I go my way ; 
 but do thou send these within the walls, every one into the place in 
 which he has deserved to dwell ; examining first their rods, but exa- 
 mine them diligently, that no one deceive thee. But and if any one 
 shall escape thee, I will try them upon the altar." Having said this 
 to the shepherd, he departed. After he was gone, the shepherd said 
 unto me, " Let us take the rods from them all, and plant them ; if 
 perchance they may grow green again." I said unto him, " Sir, how 
 can those dry rods ever grow green again ?" He answered me, " That 
 tree is a willow, and always loves to live. If, therefore, these rods 
 shall be planted, and receive a little moisture, many of them will re- 
 cover themselves. Wherefore I will try; and will pour water upon them ; 
 and if any of them can live, I will rejoice with him ; but if not, at 
 least by this means I shall be found not to have neglected my part." 
 Then" he commanded me to call them ; and they all came unto him, 
 every one in the rank in which he stood, and gave him their rods ; 
 which having received, he planted every one of them in their several 
 orders. And after he had planted them all, he poured much water 
 upon them, insomuch that they were covered with water, and did not 
 appear above it. Then when he had watered them, he said unto me, 
 " Let us depart, and after a little time, we will return and visit them. 
 For he who created this tree, would have all those live that receive 
 rods from it. And I hope, now that these rods are thus watered, many 
 of them, receiving in the moisture, will recover." 
 
 III. I said unto him, " Sir, tell me what this tree denotes? for I am 
 greatly astonished," that after so many branches have been cut off, it 
 seems still to be whole ; nor does there any thing the less of it appear 
 to remain, which greatly amazes me." He answered, "Hearken! 
 
 • Moved. 
 
 31 X 
 
242 THE SHEPHERD OF ST. HERMAS. 
 
 This great tree which covers the plains and the mountains, and all the 
 earth, is the law of God published throughout the whole world. Now* 
 this law is the Son of God, who is preached to all the ends of the earth. 
 The people that stand under its shadow, are those which have heard 
 his preaching, and believed. The great and venerable angel which 
 you saw, was Michael, who has the power over this people, and go- 
 verns them. For he has planted the law in the hearts of those who 
 have believed ; and, therefore, he visits them to whom he has given 
 the law, to see if they have kept it. And he examines every one's rod ; 
 and of those, many that are weakened ; for those rods are the law of 
 the Lord. Then he discerns all those who have not kept the law, 
 knowing the place of every one of them." I said unto him, " Sir, why 
 did he send away some to the tower, and left others here to you .'" 
 He replied, " Those who have transgressed the law which they received 
 from him, are left in my power, that they may repent of their sins : 
 but they who fulfilled' the law and kept it, are under his power." 
 " But who then," said I, " are those who went into the tower crowned .?" 
 He replied, " All such as having striven with the devil, have overcome 
 him, are crowned ; and they are those who have suffered hard things 
 that they might keep the law. But they who gave up their rods green, 
 and with young branches, but without fruit, have, indeed, endured 
 trouble for the same law, but have not suffered death ; neither have they 
 denied their holy law. They who have delivered up their rods green as 
 they received them, are those who are modest and just, and have lived 
 with a very pure mind, and kept the commandments of God. The 
 rest thou shalt know when I shall have considered those rods which I 
 have planted and watered." 
 
 IV. After a few days we returned ; and in the same place stood that 
 glorious angel, and I stood by him. Then he said unto me, " Gird 
 thyself with a towel," and serve me." And I girded myself with a 
 clean towel, which was made of coarse cloth. And when he saw me 
 girded, and ready to minister unto him, he said, " Call those men 
 whose rods have been planted, every one in his order as they gave 
 them." And he brought me into the field ; and I called them all, and 
 they all stood ready in their several ranks. Then he said unto them, 
 " Let every one pluck up his rod, and bring it unto me." And first 
 they delivered theirs whose rods had been dry and rotten. And those 
 whose rods still continued so, he commanded to stand apart. Then 
 they came whose rods had been dry but not rotten. Some of these 
 delivered in their rods green ; others dry and rotten, as if they had been 
 touched by the moth." Those who gave them up green he commanded 
 
 " MS. Lamb. J5fec autem lex films Dei est, pradicatus, &c. ' Satisfied. ' St- 
 
 bano. Vid. Edit Oxon. p. 129, not. d. * Worm^aten. 
 
HIS SIMILITUDES. 243 
 
 to Stand apart; but those whose rods were dry and rotten he caused to 
 stand with the first sort. Then came they whose rods had been half 
 dry and cleft ; many of these gave up their rods green and uncleft. 
 Others delivered them up green with branches, and fruit upon the 
 branches, like unto theirs who went crowned into the tower. Others 
 delivered them up dry, but not rotten, and some gave them as they 
 were before, half dry and cleft. Every one of these he ordered to stand 
 apart, some by themselves, others in their respective ranks. 
 
 V. Then came they whose rods had been green, but cleft. These 
 delivered their rods ahogether green, and stood in their own order. 
 And the shepherd rejoiced at these, because they were all changed and 
 free from their clefts. Then they gave in their rods, who had them 
 half green and half dry. Of these some were found wholly green ; 
 others half dry ; others green, with young shoots. And all these were 
 sent away, every one to his proper rank. Then they gave up their 
 rods, who had them before two parts green, and the third dry. Many 
 of these gave in their rods green ; many half dry ; the rest dry but not 
 rotten. So these were sent away, each to his proper place. Then 
 came they who had, beforCj their rods two parts dry, and the third 
 green : many of these delivered up their rods half dry; others dry and 
 rotten ; others half dry and cleft; but few green. And all these were 
 set every one in his own rank. 'Then they reached in their rods, "in 
 which there was before but a little green, and the rest dry. Their rods 
 were for the most part found green, having little boughs with fruit upon 
 Ihem ; and the rest altogether green. And the shepherd upon sight of 
 these rejoiced exceedingly, because he had found them thus : and they 
 also went to their proper orders. 
 
 VI. Now after he had examined all their rods, he said unto me, «< I 
 told thee that this tree loved life ; thou seest how many have repented, 
 and attained unto salvation." ".Sir," said I, « I see it.'-' " That thou 
 mightest know," saith he, " that the goodness and mercy of the 
 Lord is great, and to be had in honour; who gave his spirit to them 
 that were found worthy of repentance." I answered, " Sir, why then 
 did not all of them repent?" He replied, " Those whose minds the 
 Lord foresaw would be pure, and that they would serve him with all 
 their hearts, to them he gave repentance. But for those whose deceit 
 and wickedness he beheld, and perceived that they would not truly 
 return unto him, to them he denied any return unto repentance, lest 
 they should again blaspheme his law with wicked words." I said 
 unto him, " Now, Sir, make known unto me, what is the place of every 
 
 ■ Here again, by the carelessness of the transcribers, are left out those Whose rods were 
 but fir a small part dry, namely, on the top, but had clefts, which are mentioned before, 
 § i. and again at the beginning of § z. ' MB. Lamb, llinimmn habuerant viride. 
 
244 THE SHEPHERD OF ST. HERMAS. 
 
 one of those who have given up their rods, and what their portion;" 
 that when they who have not kept their seal entire, but have wasted 
 the seal which they received, shall hear and believe these things, they 
 may acknowledge their evil deeds and repent; and receiving again 
 their seal from you, may give glory to God, that he was moved with 
 compassion towards them, and sent you to renew their spirits." 
 "Hearken!" said he; "they whose rods have been found dry and 
 rotten, and as it were touched with the moth,' are the deserters and 
 betrayers of the church ; who with the rest of their crimes, have also 
 blasphemed the Lord, and denied his name which had been called 
 upon them. Therefore all these are dead unto God; and thou seest 
 that none of them have repented, although they have heard my com- 
 mands, which thou hast delivered unto them. From these men, there- 
 fore, life is far distant. They also who have dehvered up their rods 
 dry, but not rotten, have not been far from them ; for they have been 
 counterfeits, and brought in evil doctrines, and have perverted the 
 servants of God, but especially those who had sinned, not suffering 
 them to return unto repentance, but keeping them back by their false 
 doctrines. These, therefore, have hope ; .and thou seest that many of 
 of them have repented, since the time that thou hast laid my commands 
 before them ; and many more will yet repent. But they that shall not 
 repent, shall lose both repentance and life. But they that have repented, 
 their place is begun to be within the first walls, and some of them are 
 even gone into the tower. Thou seest, therefore," said he, " that in 
 the repentance of sinners there is life ; but that for those who repent 
 not, death is prepared. 
 
 VII. " Hear now concerning those who gave in their rods half dry, 
 and full of clefts. They whose rods were only half dry are the doubt- 
 ful ; for they are neither living nor dead.. But they who delivered in 
 their rods not only half dry, but also full of clefts, are both doubtful and 
 evil speakers ; who detract from those that are absent, and have never 
 peace among themselves, and that envy one another. Howbeit, to 
 these also repentance is offered, for thou seest that some of these have 
 repented. Now all those of this kind who have quickly repented shall 
 have a place in the tower; but they who have been more slow in their 
 repentance shall dwell within the walls ; but they that shall not repent, 
 but shall continue on in their wicked doings, shall die the death. As 
 for those who had their rods green, but yet cleft, they are, such as were 
 always faithful and good, but they had some envy and strife among 
 themselves concerning dignity and pre-eminence. Now, all such are 
 vain, and without understanding, as contend with one another about 
 these things. Nevertheless, seeing they are otherwise good, if when 
 
 • Stat. ' Worm-eaten. 
 
HIS SIMILITUDES. 245 
 
 they shall hear these commands, they shall amend themselves, and shall 
 at my persuasion suddenly repent, they shall at last dwell in the tower, 
 as they who have truly and worthily repented. But if any one shall 
 again return to his dissension, he shall be shut out from the tower and 
 shall lose his life. For the life of those who keep the commandments 
 of the Lord, consists in doing what they are commanded, not in prin- 
 cipality, or in any other dignity. For by forbearance and humility of 
 mind men shall attain unto life, but by seditions and contempt of the 
 law they shall purchase death unto themselves. 
 
 VIII. " They who in their rods had one half dry and the other green, 
 are those who are engaged in many affairs of the world, and are not 
 joined to the saints. For which cause half of them liveth, and half is 
 dead. Wherefore, many of these, since the time that they Save heard 
 my commands, have repented, and begun to dwell in the tower. But 
 some of them have wholly fallen away ; to these there is no more place 
 for repentance. For by reason of their present interests they have 
 blasphemed and denied God ; and for this wickedness they have lost 
 life. And of these many are still in doubt : these may yet return ; and 
 if they shall quickjy repent they shall have a place in the tower ; but if 
 they shall be more slow they shall dwell within the walls ; but if they 
 shall not repent they shall die. As for those who had two parts of their 
 rods green and the third dry, they have, by manifold ways," denied the 
 Lord. Of these many have repented, and found a place in the tower, 
 and many have altogether departed from God. These have utterly lost 
 life. And some, being in a doubtful state, have raised up dissensions : 
 these may yet return, if they shall suddenly repent, and not continue 
 in their lusts ; but if they shall continue in their evil-doing they shall die. 
 
 IX. " They who gave in their rods two parts dry and the other 
 green are those who have, indeed, been faithful, but withal rich and , 
 full of good things ; and thereupon have desired to be famous among 
 the heathen which are without, and have thereby fallen into great pride, 
 and begun to aim at high matters, and to forsake the truth : nor were 
 they joined to the saints," but lived with the heathen ; and this life 
 seemed the more pleasant to them. Howbeit they have not departed 
 from God, but continued in the faith ; only they have not wrought the 
 works of faith. Many, therefore, of these have repented, and begun 
 to dwell in the tower. Yet others, still living among the heathen peo- 
 ple, and being lifted up with their vanities, have utterly fallen away 
 from God, and followed the works and wickednesses of the heathen. 
 These kind of men, therefore, are reckoned among strangers to the 
 gospel. Others of these began to be doubtful in their minds, despair- 
 ing, by reason of their wicked doings, ever to attain unto salvation ; 
 
 " Lamb. MS. quamplwrimis generibus inficiati. * Righteous. 
 
 x2 
 
246 THE SHEPHERD OF ST. HERMAS. 
 
 others, being thus made doubtful, did moreover stir up dissensions. 
 To these, therefore, and to those who by reason of their doings are 
 become doubtful, there is still hope of return ; but they must repent 
 quickly, that their place may be in the tower. But they that repent 
 not, but continue still in their pleasures, are nigh unto death. 
 
 X. " As for those who gave in their rods green, excepting their 
 tops, which only were dry, and had clefts; these were always good, 
 and faithful, and upright ° before God : nevertheless they sinned a little, 
 by reason of their empty pleasures and trifling thoughts which they had 
 within themselves. Wherefore many of them, when they heard my 
 words, repented forthwith, and began to dwell in the tower. Never- 
 theless, some grew doubtful, and others to their doubtful minds added 
 dissensions. To these, therefore, there is still hope of return, because 
 they were always good ; but they shall hardly be moved. As for those, 
 lastly, who gave in their rods dry, their tops only excepted, which 
 alone were green : they are such as have believed, indeed, in God, but 
 have lived in wickedness; yet without departing from God, having 
 always willingly borne the name of the Lord, and readily received into 
 their houses the servants of God. Wherefore hearing these things, 
 they returned, and without delay repented, and lived in all righteous- 
 ness. And some of them suffered death ; others readily underwent 
 many trials, being mindful of their evil-doings." 
 
 XI. And when he had ended his explications of all the rods, he said 
 unto me, ".Go, and say unto all men, that they repent, and they shall 
 live unto God : because the Lord being moved with great clemency 
 hath sent me to preach repentance unto all, even unto those who, by 
 reason of their evil-doings, deserve not to attain unto salvation. But 
 the Lord will be patient, and keep the invitation that was made by his 
 Son." I said unto him, " Sir, I hope that all, when they shall hear 
 these things, will repent. For I trust that every one, acknowledging 
 his crimes, and taking up the fear of the Lord, will return unto repent- 
 ance." He said unto me, "Whosoever shall repent with all their 
 hearts, and cleanse themselves from all the evils that I have before 
 mentioned, and not add any thing more to their sins, shall receive from 
 the Lord the cure of their former iniquities, if they shall not make any 
 doubt of thesp commands, and shall live unto God. But they that 
 shall continue to add to their transgressions, and shall still converse 
 with the lusts of this present world, shall condemn themselves unto 
 death. But do thou walk in these commands, and thou shalt live unto 
 God : and whosoever shall walk in these, and exercise them rightly, 
 shall live unto God." And having showed me all these things he said, 
 « I will show thee the rest in a few days." 
 
 " ProM, 
 
HIS SIMILITUDES. 247 
 
 The Ninth Similitude. 
 
 The greatest mysteries of the militant and triumphant church which is to 
 
 be built. 
 
 I. After I had written the commands and similitudes of the shep- 
 herd, the angel of repentance, he came to me and said to me, " I will 
 show thee all those things which the "spirit spake with thee under the 
 figure of the church. For that spirit is the Son of God : and because 
 thou wert weak in body it was not declared unto thee by the angel, 
 until thou wert strengthened by the spirit, and increased in force, that 
 thou mightest also see the angel. For then, indeed, the building of 
 the tower was very well and gloriously shown unto thee by the church ; 
 nevertheless thou sawest all things shown unto thee as it were by a 
 virgin. But now thou art enlightened by the angel, but yet by the same 
 spirit. But thou must consider all things diligently ; for therefore am 
 I sent unto thine house by that venerable messenger,' that when thou 
 shalt have seen all things powerfully, thou mayest not be afraid as 
 before." And he led me to the height" of a mountain of Arcadia, and 
 we sat upon its top. And he showed me a great plain, and about it 
 twelve mountains in different figures. The first was black as soot ; 
 the second was smooth without herbs ; the third was full of thorns and 
 thistles ; the fourth had herbs half dried, of which the upper part was 
 green, but that next the root was dry ; and some of the herbs, when 
 the sun grew hot, were dry ; the fifth mountain was very rugged, but 
 yet had green herbs ; the sixth mountain was full of clefts, some lesser 
 and some greater, and in those clefts grew grass, not flourishing, but 
 which seemed to be withering ; the seventh mountain had delightful 
 pasture, and was wholly fruitful ; and all kinds of cattle, and of the 
 birds of heaven fed upon it ; and the more they fed of it the better did 
 the grass grow ; the eighth mountain was full of fountains, and from 
 those fountains were watered all kinds of the creatures of God ; the 
 ninth mountain had no water at all, but was wholly destitute of it, and 
 nourished deadly serpents, and destructive to men ; the tenth mountain 
 was full of tall trees and altogether shady, and under the shade of them 
 lay cattle resting and chewing the cud ; the eleventh mountain was full 
 of the thickest trees, and those trees seemed to be loaded with several 
 sorts of fruits, that whosoever saw them could not choose but desire to 
 eat of their fruit ; the twelfth mountain was altogether white, and of a 
 most pleasant aspect ; and itself gave a most excellent beauty to 
 itself. 
 
 II. In the middle of the * plain he showed me a huge white rock, 
 
 o See above, Book I. ''Angel. 'Ascent. i* Origen. Horn. iii. in Ezech. 
 
248 THE SHEPHERD 07 ST. HERMAS. 
 
 which rose out of the plain ; and the rock was higher than those 
 mountains, and was square, so that it seemed capable of supporting 
 the whole world. It looked to me to be old, yet had it a new gate, 
 which seemed to have been newly hewn out in it. Now that gate was 
 bright beyond the sun itself; insomuch that I greatly admired at its 
 light. About that gate stood twelve virgins ; of which four, that 
 stood at the corners of the gate, seemed to me to be the chiefest, 
 although the rest also were of worth ; and they stood in the four parts 
 of the gate. It added also to the grace of those virgins, that they 
 stood in pairs, clothed with linen garments, and decently girded, their 
 right arms being at liberty, as if they were about to lift up some 
 burden ; " for so they were adorned, and were exceeding cheerful and 
 ready. When I saw this, I wondered with myself to see such great 
 and noble things. And again I admired upon the account of those 
 virgins, that they were so handsome and delicate ; and stood with such 
 firmness and constancy, as if they would carry the whole heaven. 
 And as I was thinking thus within myself, the shepherd said unto me, 
 " What thinkest thou within thyself, and art disquieted, and fillest thy- 
 • self with care ? Do not seem to consider, as if thou wert wise, what 
 thou dost not understand, but pray unto the Lord that thou mayest have 
 ability to understand it: what is to come thou canst not understand, 
 but thou seest that which is before thee. Be not, therefore, disquieted 
 at those things which thou canst not see ; but get the understanding 
 of those which thou seest. Forbear to be curious ; and I will show 
 thee all things that I ought to declare unto thee : but first consider what 
 yet remains." 
 
 III. And when he had said this unto me, I looked up, and behold I 
 saw six tall and venerable men coming ; their countenances were all 
 alike : and they called a certain multitude of men ; and they who came 
 at their call were also tall and stout. And those six commanded them 
 to build a certain tower over that gate. And immediately there began 
 to be a great noise of those men running here and there about the gate, 
 who were come together to build the tower. But those virgins which 
 stood about the gate perceived that the b^ilding of the tower was to 
 be hastened by them. And they stretched out their hands, as if they 
 were to receive somewhat from them to do. Then those six men 
 commanded, that they should lift up stones out of a certain deep place, 
 and prepare them for the building of the tower. And there were lifted 
 up ten white stones, square, and 'not cut round. Then those six men 
 called the virgins to them, and commanded them to carry all the stones 
 that were to be put into the building ; and having carried them through 
 the gate, to deliver them to those that were about to build that tower. 
 
 " Fascem aliquem. — ^Lat. ' So Cotelerius in loc. 
 
HIS SIMILITUDES. 249 
 
 Immediately the virgins began, all of them together, to lift up those 
 that were before taken out 6f the deep. 
 
 IV. And they also who stood about the gate did carry stones in such 
 a manner, that those stones which seemed to be the strongest were laid 
 at the corners, the rest were put into the sides : and thus they carried 
 all the stones, and, bringing them through the gate, delivered tliem to 
 the builders, as they had been commanded ; who receiving them at 
 Seir hands, built with them. But this building was made upon that 
 great rock, and over the gate ; and by these the whole tower was sup- 
 ported. But the building of the ten stones filled the whole gate, 
 which began to be made for the foundation of that tower. After those 
 ten stones, did five and twenty others rise up " out of the deep ; and 
 these were placed in the building of the same tower, being lifted up 
 by those virgins, as the others had been before. After these, did five 
 and thirty others rise up ;* and these were also, in like manner, fitted 
 into the same work. Then forty other stones were brought up ; and 
 all these were. added unto the building of that tower. So there began 
 to be four ranks in the foundation of that tower ; and the stones ceased 
 to rise out" of the deep.; and they also which built rested a little. 
 Again, those six men commanded the multitude, that they should bring 
 stones out of those twelve mountains to the building of the same 
 tower. So they cut out of all the mountaiios stones of divers colours, 
 and brought them, and gave them to the virgins ; which when they 
 had received, they carried them, and delivered them into the building 
 of the tower : in which when they were built, they became white, and 
 different from what they were before ; for they were all .alike, and did 
 change their former colours. And some were reached up by the men 
 themselves, which, when they came into the building, continued such 
 as they were put in. These neither became white, nor different from 
 what they were before ; because they were not carried by the virgins 
 through the gate. Wherefore these stones were disagreeable in the 
 building ; which when those six men perceived, they commanded them 
 to be removed, and put again in the place from which they were 
 brought. And they said to those who brought those stones, " Do not 
 ye reach up to us any sto'nes for this building, but lay them down by 
 the tower, that these virgins may carry them and reach them to us. 
 For unless they shall be carried by these virgins through this gate, 
 they cannot change their colours ; therefore do not labour in vain." 
 
 V. So tlie building that day was done, howbeit the tower was not 
 finished ; for it was afterwards to be built ; therefore now also there 
 was some delay made of "it. And these six men commanded those 
 that built to depart, and, as it were, to rest for some time ; but they 
 
 <■ MS. Lamb. ^cmd,enmt. 
 32 
 
250 THE SHEPHERD OF ST. HER MAS. 
 
 ordered those virtus that they should not depart from the tower. 
 Now they seemed to me to he left for the guarding of it. When all 
 were departed, I said unto that shepherd, " Sir, why is not the build- 
 ing of tiie tower finished?" "Because it cannot," said he, "be 
 finished until its Lord comes and approves of the building ; that if he 
 shall find any stones in it that are not good, they may be changed ; 
 for this tower is built according to his will." "Sir," said I, "J 
 would know what the building of this tower signifies ; as also, I would 
 be informed concerning this rock and this gate, and concerning the 
 mountains and the virgins, and the stones that did rise out of the deep, 
 and were not cut, but put into the building just as they came forth; 
 and why the ten stones were first laid in the foundation ; then the 
 twenty-five ; then thirty-five ; then forty ? Also concerning those 
 stones that were put into the building, and again taken out, and carried 
 back into their place ? Fulfil, I pray, the desire of my soul as to all 
 these things, and manifest all unto me." And he said unto me, " If 
 thou shalt not be dull, thou shalt know all, and shalt see all the other 
 things that are about to happen in this tower ; and shalt understand 
 diligently all these similitudes." And after a few days, we came into 
 the same place where we had sat before ; and he said unto me, " Let 
 us go unto the tower ; for the Lord of it will come and examine it." 
 So we came thither, and found none but those virgins there. And he 
 asked them whether the Lord of that tower was come thither ? And 
 they replied that he would be there presently, to examine the building. 
 VL After a very little while I saw a great multitude of men coming, 
 and in the middle of them a man so tall, that he surpassed the tower 
 in height." About him were those six who before commanded in the 
 building, and all the rest of those who had built that tower, and many 
 others of great dignity: and the virgins that kept the tower ran to 
 meet him, and kissed him, and began to walk near unto him. But he 
 examined the building with so much care that he handled every stone, 
 and struck every one with a rod which he held in his hand : of which 
 some, being so struck, turned black as soot ; others were rough ; some 
 looked as if they had cracks in them ; others seemed maimed ; some 
 neither black nor white ; some looked sharp, and agreed not with the 
 other stones ; and others were full of spots. These were the several 
 kinds of those stones which were not found proper in the building : all 
 which the Lord commanded to be taken out of the tower, and laid 
 near it, and other stones to be brought, and put in their places. And 
 they that built asked him from which of the mountains he would have 
 stones brought to put in the place of those that were laid aside ; but 
 he forbade them to bring any from the mountains, and commanded 
 
 • GreatnesSi 
 
HIS SIMILITUDES. 251 
 
 that they should take them out of a certain field which was near : so 
 ihey digged in that field, and found many bright square stones, and 
 some also that were round. Howbeit, all that were found in that field 
 were taken and carried through the gate by those virgins ; and those 
 of them that were square were fitted and put up into the places of 
 those that were pulled out : but the round ones were not put into the 
 building, because they were too hard, and it would have required too 
 much time to cut them ; but they were placed about the tower, as if 
 they should hereafter be cut square, and put into the building ; for 
 they were very white. 
 
 VII. When he who was chief in dignity, and Lord of the whole 
 tower, saw this, he called to him the shepherd that was with me, and 
 gave him the stones that were rejected and laid about the tower, and 
 said unto him, " Cleanse these stones with all care, and fit them into 
 the building of the tower, that they may agree with the rest ; but those 
 that will not suit with the rest, cast away afar off from the tower." 
 When he had thus commanded him, he departed with all those that 
 came with him to the tower : but those virgins still stood about the 
 tower to keep it. And I said unto that shepherd, " How can these 
 stones, seeing they have been rejected, return into the building of this 
 tower ?" He replied, " I will cut off the greatest part from these 
 stones, and will add them to the building, and they will agree with the 
 rest." And I said, " Sir, how will they be able to fill the same place, 
 when they shall be so much cut away?" He answered, " They that 
 shall be found too little shall be put into the middle of the building, 
 and the greater shall be placed without, and keep them in." When 
 he had said thus unto me, he added, '< Let us go, and after three days 
 we will return, and I will put these stones, being cleansed, into the 
 tower. For all these that are about the tower must be cleansed, lest 
 the master of the house chance to come upon the sudden, and find 
 those which are about the tower unclean, and be so exasperated that 
 these stones" should never be put into the building of this tower, and 
 I shall be looked upon to have been unmindful of my master's com- 
 mands." ' When therefore we came, afl;er three days, to the tower, he 
 said unto me, " Let us examine all these stones, and let us see which 
 of them may go into the building." I answered, " Sir, let us see." 
 
 VIII. And first of all we began to consider those which had been 
 black; for they were found just such as they were when they were 
 pulled out of the tower: wherefore he commanded them to be re- 
 moved from the tower, and put by themselves. Then he examined 
 those which had been rough ; and commanded many of those to be 
 
 " MS. Lamb. Ita exasperetur, vt hi lapides. '' MS. Lamb. Negligent patm 
 
 familias. 
 
252 THE SHEPHERD OF ST. HERMAS. 
 
 cut round, and to be fitted by the virgins into the building of the 
 tower:. so they took them, and fitted them into the middle of the 
 building ; and he commanded the rest to be laid by with the black 
 ones, for they also were become black. Next he considered those 
 which were full of cracks ; and many of those also he ordered to be 
 pared away, and so to be added to the rest of the building, by the 
 same virgins ; these were placed without, because they were found 
 entire ; but the residue, through the multitude of their cracks, could 
 not be reformed, and therefore were cast away from the building of the 
 tower. Then he considered those that had been maimed ; many of 
 these had cracks, and were become black ; others had large clefts : 
 these he commanded to be placed with those that were rejected ; but 
 the rest, being cleansed and reformed, he commanded to be put into 
 the building. These, therefore, those virgins took up, and fitted into 
 the middle of the building, because they were but weak. After these, 
 he examined those which were found half whit^ and half black ; and 
 many of those were now black : these also he ordered to be laid among 
 those that were cast away. The rest were found altogether white ; 
 those were taken up by the virgins and fitted into the same tower : 
 " and these were put in the outside, because they were found entire ; 
 that so they might keep in those that were placed in the middle, for 
 nothing was cut off" from them. Next he looked upon those 'which 
 had been hard and sharp ; but few of these were made use of, because 
 they could not be cut, for they were found very hard : but the rest 
 were formed, and fitted by the virgins into the middle of the building, 
 because they were more weak. Then he considered those which had 
 spots ; of these a few were found black, and these were carried to 
 their fellows. The rest were white and entire ; and they were fitted 
 by the virgins into the building, and placed in the outside, by reason 
 of their strength. 
 
 IX. After this, he came to consider those stones which were white 
 and round ; and he said unto me, " What shall we do with these 
 stones?" I answered, "Sir, I cannot tell." He replied, "Canst 
 thou think of nothing then for these ?" I answered, " Sir, I under- 
 stand not this art ; neither am I a stone-cutter, nor can I tell any thing." 
 And he said, "Seest thou not that they are very round.' Now to 
 make them square, I must cut off a great deal from them ; howbeit it 
 is necessary that some of these should go into the building of the 
 tower." I answered, " If it be necessary, why do you perplex your- 
 self, and not rather choose, if you have any choice among them, and 
 fit them into the building.'" Upon this he chose out the largest and 
 brightest, and squared them ; which when he had done the virgins 
 
 • Vid. MS. Lamb. edit. Oxon. p. 157, ' MS. Lamb. Fmrant. 
 
HIS SIMILITUDES. 253 
 
 took them up, and placed them in the outside of the building. And 
 the rest that remained, were carried back into the same field from 
 which they were taken : howbeit they were not cast away, " because," 
 said he, « there is yet a little wanting to this tower, which is to be 
 built; and perhaps the Lord will have these stones fitted into this 
 building, because they are exceeding white." Then were there called 
 twelve very stately women, clothed with a black garment, girded, and 
 their shoulders free, and their hair loose. These seemed to me to be 
 country-women. And the shepherd commanded them to take up those 
 stones which were cast out of the building, and carry them back to 
 the mountains out of which they were taken. And they took them all 
 up joyfully, and carried them back to their places from whence they 
 had been taken. When not one stone remained about the tower, he 
 said unto me, " Let us go about this tower, and see whether any thing 
 be wanting to it." We began, therefore, to go round about it; and 
 when he saw that it was handsomely built, he began to be very glad : 
 for it was so beautifully framed, that any one that had seen it must 
 have been in love with the building : for it seemed to be all but one 
 stone, nor did a joint anywhere appear ; but it lookpd as if it had all 
 been cut out of one rock. 
 
 X. And when I diligently considered what a tower it was, I was 
 extremely pleased ; and he said unto me, " Bring hither some Jime 
 and little shells, that I may fill up the spaces" of those stones that were 
 taken out of the building, and put in again ; for all things about the 
 tower must be made even." And I did as he commanded me, and 
 brought them unto him ; and he said unto me, " Be ready to help me, 
 and this work will quickly be finished." He therefore filled up th; 
 spaces of those stones, and commanded the place about the tower to 
 be cleansed. Then those virgins took besoms, and cleansed all the 
 place around, and took away all the rubbish, and threw on water ; 
 which being done, the place became delightful, and the tower beau- 
 teous. Then he said unto me, "All is now clean: if the Lord should 
 come to finish the tower, he will find nothing whereby to complain of 
 us." When he had said this, he would have departed, but I laid hold 
 on his bag, and began to entreat him, for the Lord's sake, that he would 
 explain to me all things that he had shown me. He said unto me, 
 " I have at present a little business ; but I will suddenly explain all 
 things unto thee. Tarry here for me till I conie." I said unto him, 
 " Sir, what shall I do here alone ?" He answered, " Thou art not 
 alone, seeing all these vkgins are with thee." I said, " Sir, deliver 
 me then unto them." Then he called them, and said unto them, "I 
 commend this man unto you till I shall come." So I remained with 
 
 « Fortnas. — Lat. 
 
 Y 
 
254 THE SHEPHERD OF ST, HERMAS. 
 
 those virgins. Now they were cheerful and courteous unto me; 
 especially the four, which seemed to be the chiefest among them. 
 
 XI. Then those virgins said unto me, " That shepherd will not 
 return hither to-day." I said unto them, "What then shall I do?" 
 They answered, " Tarry for him till the evening, if perhaps he may 
 come and speak with thee ; but if not, yet thou shalt continue with us 
 till he does come." I said unto them, " I will tarry for him till even- 
 ing ; but if he comes not by that time, I will go home and return 
 hither again the next morning." They answered me, " Thou art 
 delivered unto us ; thou mayst not depart from us." I said, "Where 
 shall I tarry .'" They replied, "Thou shalt sleep with us as a bro- 
 thei*, riot as a husband ; for'^thou art our brother, and we are ready 
 from henceforth to dwell with thee ; for thou art very dear to us." 
 Howbeit I was ashamed to continue with them. But she that seemed 
 to be thei chiefest among them, embraced me, and began to kiss me. 
 And the rest, when they saw that I was kissed by her, began also to 
 kiss me as a brother ; and led me about the tower, and played with 
 me. Some of them also sung psalms, others made up the chorus 
 
 .with them. But I walked about the tower with them, rejoicing 
 silently, and seeming to myself to be grown young again. When the 
 evening came on, I would forthwith have gone home, but they with- 
 held me, and suffered me not to depart. Wherefore I continued with 
 them that night near the same tower. So they spread their linen gar- 
 ments upon the ground, and placed me in the middle ; nor did they 
 any thing else, only they prayed. I also prayed with them without 
 ceasing, no less than they ; who, when they saw me pray in that man- 
 ner, rejoiced greatly; and I continued there with them till the next 
 day. And when we had worshipped God, then the shepherd came 
 and said unto them, " You have done no injury to this man.?" They 
 answered, " Ask him." I said unto him, " Sir, I have received a 
 great deal of satisfaction in that I have remained with them." And he 
 said unto me, " How didst thou sup .''" I answered, " Sir, I feasted 
 the whole night upon the words of the Lord." " They received thee 
 well, then," said he. I said, "Sir, very well." He answered, 
 "Wilt thou now learn what thou didst desire?" I replied, "Sir, I 
 will; and, first, I pray thee that thou wouldst show me all things in the 
 order that I asked them." He answered, "I will do all as thou 
 wouldst have me, nor will I hide any thing from thee." 
 
 XII. " First of all. Sir," said I, " tell me what this rock and this 
 gate denote." " Hearken," said he, " this rock and this gate are the 
 Son of God." I replied, " Sir, how can that be, seeing the rock is 
 old, but the gate new ?" " Hear," said he, " foolish man ! and 
 understand. The Son of God is, indeed, more ancient than any 
 
HIS SIMILITUDES. 255 
 
 creature; "insomuch that he was in counsel with his Father at the 
 creation of all things.' But the gate is, therefore, new, because he 
 appeared in the last days, at the fulness of time ; that they who shall 
 attain unto salvation, may by it enter into the kingdom of God. You 
 have seen," said he, " those stones which were carried through the 
 gate, how they were placed in the building of the tower; but that 
 those which were not carried through the gate, were sent away into 
 their own places.'"' I answered, "Sir, I saw it." "Thus," said he, 
 " no man shall enter into the kingdom of God, but he who shall take 
 upon him the name of the Son of God. For if you would enter into 
 any city, and that city should be encompassed with a wall, and had 
 only one gate, could you enter into that city except by that gate .-'" I 
 answered, " Sir, how could I do otherwise?" "As, therefore," said 
 he, " there would be no other way of entering into that city but by its 
 gate, so neither can any one enter into the kingdom of God, but only 
 by the name of his Son, who is most dear unto him." And he said 
 unto mi, « Didst thou see the muhitude of thqse that built the tower?" 
 " Sir," said I, <« I saw it." He answered, « All those are the angels, 
 venerable in their dignity. With these is the Lord encompassed as 
 with a wall ; but the gate is the Son of God, who is the only way of 
 coming unto God. For no man shall go to God, but by his Son. 
 Thou sawest also," said he, " the six men, and in the middle of them 
 that venerable great man, who walked about the tower, and rejected 
 the stones out of the tower?" "Sir," said I, "I saw them." He 
 answered, " That tall man was the Son of God ; and those six were 
 his angels of most eminent dignity, which stand about him on the 
 right hand and on the left. Of these excellent angels none comes in 
 unto God without him." He added, " Whosoerer, therefore, shall 
 not take upon him his name, he shall not enter into the kingdom of 
 God." 
 
 Xlir. Then I said, "What is this tower?" " This," said he, "is 
 the church." " And what. Sir, are these virgins ?" He said unto me, 
 " These are the holy spirits; for no man can enter into the kingdom 
 of God, except these clothe him with their garment. For it will avail 
 thee nothing to take up the name of the Son of God, unless thou shalt 
 also receive their garment from them. For these virgins are the powers 
 of the Son of God. So shall a man in vain bear his name, unless he 
 shall also be endued with his powers." And he said unto me, " Sawest 
 thou those stones that were cast away ? They bore, indeed, the name, 
 but put not on their garment." I said, " Sir, what is their garment?*^ 
 ' " Their very names," said he, " are their garment. Therefore who- 
 soever beareth the name of the Son of God ough^t to bear their names 
 
 • Ita ut. — Lat ' 2le creatures. ' Vid Annot edit. Oxon. p. 116, d. 
 
956 THE SHEPHERD OF ST. HERMAS. 
 
 also ; for the Son of God also himself beareth their names. As for 
 those stones," continued he, " which being delivered by their hands, 
 thou sawest remain in the building, they were clothed with their power; 
 for which cause thou seest the whole tower of the same" colour with 
 the rock, and made, as it were, of one stone. So also those who have 
 believed in God by his Son, have put on this spirit. Behold, there 
 shall be one spirit, and one body, and one colour of their garments : 
 and all they shall attain this who shall bear the names of these virgins." 
 And I said, " Sir, why then were those stones cast away which were 
 rejected : seeing they also were carried through the gate, and delivered 
 by the hands of these virgins into the building of this tower ?" " See- 
 ing," said he, " thou takest care to inquire diUgently into all things, 
 hear also concerning those stones which were rejected. All these 
 received the name of the Son of God, and with that the power of these 
 virgins. Having therefore received these spirits, they were perfected 
 and brought into the number of the servants of God ; and they began 
 to be one body, and to have one garment ; for they were "endued with 
 the same righteousness which they alike exercised. But after that they 
 beheld those women which thou sawest clothed with a black garment, 
 with their shoulders at liberty and their hair loose, they fixed their 
 desires upon them, being tempted with their beauty ; and were clothed 
 with their power, and cast off the clothing of the virgins ; therefore 
 were they cast off from the house of God, and delivered to those 
 women. But they that were not corrupted with their beauty, remained 
 in the house of God. This," said he, "is the signification of those 
 stones which were rejected." ' 
 
 XIV. And I said, " Sir, what if any of these men shall repent, and 
 cast away their desire of those women, aiid be converted, and return 
 to these virgins, and put on again their virtue ; shall they not enter into 
 the house of God ?" " They shall enter," said he, " if they shall lay 
 aside all the works of those women, and shall resume the power of 
 these virgins, and shall walk in their works. And for this cause there 
 is a stop in the building, that if they shall repent, they may be added 
 to the building of this tower ; but if they shall not repent, that others 
 may be built in their places, and so they may be utterly cast away." 
 For all these things I gave thanks unto the Lord, that being moved with 
 mercy towards all those upon whom his name is called, he sent to us 
 the angel of repentance, to preside over us who have sinned against 
 him ; and that he has refreshed our spirits, which were almost gone, 
 and who had no hope of salvation, but are now refreshed to the renewal 
 of life. Then I said, " Show me now. Sir, why this^tower is not built 
 
 « Vid. Origen. Philocal. t. -viii. ' Smtiebant aquitatemg-Lit. from the Gr. iippSmvi'. 
 but the true reading of Hermas seemeth to have been i^iSpou* 
 
HIS SIMILITUDES. S57 
 
 Upon tie ground, but upon a rock, and upon the gate?" He replied, 
 « Thou art foolish, and without understanding, therefore thou askest 
 this." And I said, " Sir, I must needs ask all things of you, because 
 I understand nothing at all. For all your answers are great and 
 excellent, and which a man can hardly understand." « Hear," said 
 he ; « The name of the Son of God is great, and without bounds, and 
 the whole world is supported by it." " If, therefore," said I, « every 
 creature of God be sustained by his Son, why should he not support 
 those siso who have been invited by him, and who carry his name and 
 walk in his commandments ?" " iSeest thou not," said he, " that he 
 does support them, who with all their heart bear his name ? He there* 
 fore is their foundation, and gladly supports those who do not deny his 
 name, but willingly bear it." 
 
 XV. And I said, « Sir, tell me the names of these virgins, and of 
 those women that were clothed with the black garmfent." " Hear," 
 said he, « the names of those virgins who are the more powerful, and 
 stand at the corners of the gate. These are their names 5 the first is 
 called "Faith; the second. Continence; the third. Power; the fourth, 
 Patience : the rest, which stand beneath these, are Simplicity, Inno* 
 cence, Chastity, Cheerfulness, Truth, Understanding, Concord, Charity. 
 Whosoever therefore bear these names, and the name of the Son of 
 God, shall enter into the kingdom of God. Hear now," said he, "the 
 names of those women who were clothed with the black garittent. Of 
 these, four are the principal : the first is Perfidiousness ; the second. 
 Incontinence; the third. Infidelity; the fourth, Pleasure. And the 
 rest which follow are called thiis : Sadness, Malice, Lust, Anger, Lying, 
 Foolishness, Pride, and Hatred. The servant of God, which carries 
 these spirits, shall see indeed the kingdom of God, but he shall not 
 enter into it." " But, Sir, what are those stones which were taken out 
 of the deep, and fitted into the building?" "The ten," said he, 
 « which were placed at the foundation, are the first age ; the following 
 five-and-twenty, the second, of righteous men ; the next thirty*five, are 
 the prophets and ministers of the Lord ; and the forty, are the apostles 
 and doctors of the preaching of the Son of God." And 1 said, " Sir, 
 why did the virgins put even those stones into the building, after they 
 were carried through the gate?" And he said, "Because these first 
 carried those spirits, and lliey departed not one from the other, neither 
 the men fi:om the spirits, nor the spirits from the men ; hvtt the spirits 
 were joined to those men even to the day of their death ; who if they 
 had not had these spirits with them, they could not have beeijl useful 
 to the building of this tower." 
 
 XVI. And I said, " Sir, show me this farther." He answered, 
 
 ■ Origen. Horn. 13 in Ezek. 
 33 y2 
 
258 THE SHEPHERD OF ST. HERMAS. 
 
 "What dost thou ask?" "Why did these stones come out of the 
 deep, and were placed into the building of this tower, seeing that they 
 long ago carried those holy" spirits ?" '" It was necessary," said he, 
 "for them to ascend by water, that they might be at rest. For they 
 could not otherwise enter into the kingdom of God, but by laying aside 
 the mortality of their former life. They therefore, being dead, were 
 nevertheless sealed with the seal of the Son of God, and so entered into 
 the kingdom of God. For before a man receives the name of the Son 
 of God, he is ordained unto death ; but when he receives that seal, he 
 is freed from death, and "assigned unto life. Now that seal is the 
 water of baptism, into which men go down under the obligation unto 
 death, but come up appointed unto life. Wherefore to those also was 
 this seal ^ preached ; and they made use of it, that they might enter into 
 the kingdom of God." And I said, " Why then. Sir, did these forty 
 stones also ascend with them out of the deep, having already received 
 that seal ?" He answered, " Because these apostles and teachers, who 
 preached the name of the Son of God, dying after they had received 
 his faith and power, preached to them who were dead before ; and they 
 gave this seal to them. They went down, therefore, into the water 
 with them, and again came up. But these went down whilst they 
 were alive, and came up again alive ; whereas those, who were before 
 dead, went down dead, but came up alive. Through these, therefore, 
 they received life, and knew the Son of God ; for which cause they 
 came up with them, and were fit to come into the building of the tower ; 
 and were not cut, but put in entire ; because they died in righteousness, 
 and in great purity ; only this seal was wanting to them. Thus you 
 have the explication of these things." 
 
 XVII. I answered, "Sir, tell me now what concerns those moun- 
 tains, why they are so different ; some of one form, and some of an- 
 other." " Hear!" said he ; " these twelve mountains which thou seest 
 are twelve nations, which make up the whole world. Wherefore the 
 Son of God is preached to them, by those whom he sent unto them." 
 " But why," said I, " are they different, and every one of a figure ?" 
 He replied, " Hearken! Those twelve nations which possess the whole 
 world, are twelve people ; and as thpu hast beheld these mountains 
 different, so are they. I will, therefore, open to thee the meaning and 
 actions of every mountain." " But first. Sir," said I, " show me 
 this : seeing these mountains are so different, how have they agreed into 
 the building of this tower, and been brought to one colour; and are no 
 less bright than those which came out of the deep ?" " Because," 
 replied he, " all the nations which are under heaven have heard and 
 
 « Justos, righteous. ' Vid. edit. Oxon. p. 171, b. = Traditnr, delivered. 
 
 <" Vid. Coteler. Aimot in loc. p. 77, 78. Comp. 1 Pet. iii. 19. • Vid. Clem. Alex. 
 
 Strom, ii. et vi. 
 
HIS SIMILITUDES. 259 
 
 believed in the same one name of the Son of God, by whom they are 
 called. Wherefore, having received his seal, they have all been made 
 partakers of the same understanding" and knowledge ; "and their faith 
 and charity have been the same ; and they have carried the spirits of 
 these virgins together with his name. And therefore the building of 
 this tower appeared to be of the same colour, and did shine like the 
 brightness of the sun. But after they had thus agreed in one mind, 
 there began to be one body of them all : howbeit some of them polluted 
 themselves, and were cast off from the kind of the righteous, and again 
 returned to their former state, and became even worse than they were 
 before." 
 
 XVIII. " How," said I, " Sir, were they worse who knew the Lord ?" 
 He answered;^ " If he who knows not the Lord liveth wickedly, the 
 punishment of his wickedness attends him. But he who has known 
 the Lord ought to abstain altogether from all wickedness, and more 
 and more to be the servant of righteousness. And does not he then 
 seem to thee to sin more who ought to follow goodness, if he shall 
 prefer the part of sin, than he who offends without knowing the power' 
 of God .'' Wherefore, these are, indeed, ordained unto death ; but they 
 who have known the Lord, and have seen his wonderful works, if they 
 shall live wickedly, they shall be doubly punished, and shall die for 
 ever. As therefore thou hast seen, that after the stones were cast out 
 of the tower, which had been rejected, they were delivered to wicked 
 and cruel spirits ; and thou beheldest the tower so cleansed, as if it had 
 all been made of one stone ; " so the church of God, when it shall be 
 purified, (the wicked' and counterfeits, the mischievous' and doubtful, 
 and all that have behaved themselves wickedly in it, and committed 
 divers kinds of sin, being cast out,) shall become one body ; and there 
 shall be one understanding, one opinion, one faith, and the same cha- 
 rity; and then shall the Son of God rejoice among them, and shall 
 receive his people with a pure will." And I said, "Sir, all these 
 things are great and honourable ; but now show unto me the effect and 
 force of every mountain ; that every soul which trusteth in the Lord, 
 when it shall hear these things, may honour his great, and wonderful, 
 and holy name !" " Hear," said he, " the variety of these mountains, 
 that is, of the twelve nations : — 
 
 XIX. " They who have believed of the first mountain, which is 
 black, are those who have revolted from the faith, and spoken wicked' 
 things against the Lord, and betrayed the servants of God. These are 
 condemned to death j there is no repentance for them ; and therefore 
 they are black, because their kind is wicked. Of the second moun- 
 
 » Prudence. ' Sense. ■ Lat. Virtvtem. * Vid. Orig. Philocal. c. viii; 
 
 '^ EoH. fPr<^gate. 
 
260 THE SHEPHERD OF ST. HERMAS. 
 
 tain, which was smooth, are the hypocrites," who have believed, and 
 the teachers of naughtiness ; and these are next to the foregoing, which 
 have not in them the fruit of righteousness. For as their mountain is 
 barren, and without fruit, so also such kind of men have, indeed, the 
 name of Christians, but are empty of faith ; nor is there any fruit of the 
 truth in them. Nevertheless there is room left to them for repentance, 
 if they shall suddenly pursue it; but if they shall delay, they also shall 
 be partakers of death with; the foregoing kind." I said, " Sir, why is 
 there room left to those for repentance, and not to the foregoing kind, 
 seeing their sins are wellnigh the same .■"' " There is, therefore," said 
 he, " to these a return unto life by repentance, because they have not 
 blasphemed against their Lord, nor betrayed the servants of God ; but 
 by dieir desire of gain have deceived men, leading them according to 
 the lusts of sinners ; wherefore they shall suffer for this thing. Howbeit 
 there is still left them room for repentance, because they have not 
 spoken any thing wickedly against their Lord. 
 
 XX. " They who are of the third mountain, which had thorns and 
 brambles, are those who believed, but were some of th*m rich, others 
 taken up with many affairs : the brambles are their riches ; the thorns, 
 those affairs in which they were engaged. Now they who are entangled 
 in much business, and in diversity of affairs, join not themselves to the 
 servants of God, but wander, being called away by those affairs with 
 ■which they are choked ; and so they which are rich, with difficulty 
 yield themselves to the 'conversation of the servants of God; fearing 
 lest any thing should be asked of them. These therefore shall hardly 
 enter into the kingdom of God. For as men walk with difficulty bare- 
 foot over thorns, even so these kind of men shall scarcely enter into 
 the kingdom of God. Nevertheless there is afforded to all these a 
 return unto repentance ; if so be they shall quickly return to it ; that 
 because in their former days they have neglected to work, in the time 
 that is to come they may do some good. If therefore, having repented, 
 they shall do the works of righteousness, they shall live ; but if they 
 shall continue in their evil courses, they shall be delivered to those 
 women that will take away their life. 
 
 XXI. " As for the fourth mountain, which had many herbs, the 
 upper part of which is green, but the roots dry, and some of which 
 being touched with the heat of the sun, are withered; it denotes the 
 doubtful, who have believed, and some others who carry the Lord in 
 their tongues, but have him not in their heart : therefore their grass is 
 dry, and without root; because they live only in words, but their works 
 are dead. These therefore are neither dead nor living, and withal are 
 doubtful. For the doubtful are neither green nor dry : that is, neither 
 
 ' Feigned. » Vid. edit. Oxon. p. 178, not. b. 
 
HIS SIMILITUDES. 261 
 
 dead nor alive. For as the herbs dry away at the sight of the sun, so 
 the doubtful, as soon as they hear of persecution, and fear inconve- 
 nienciss, return to their idols, and again serve them, and are ashamed 
 to bea^ the name of their Lord. This kind of men then is neither dead 
 nor alive ; nevertheless these also may live, if they shall presently 
 repent: but if not, they shall be delivered to those women, who shall 
 take away their life. 
 
 XXII. « As concerning the fifth mountain, that is craggy, and -yet 
 has green grass ; they are of this kind who have believed, and are 
 faithful indeed, but believe with difficulty; and are bold, and self-con- 
 ceited ; that would be thought to know all things, but really know 
 nothing. Wherefore, by reason of this confidence knowledge is de- 
 parted from them; and a rash presumption is entered into them. But 
 they carry themselves high, and as prudent men ; , and though they are 
 fools, yet would seem to be teachers. Now, by reason of this folly, 
 many of them, whilst they magnify themselves, are become vain and 
 empty. For boldness and vain confidence is a very evil spirit." Where- 
 fore many of these are cast away; but others, acknowledging their 
 error, have repented, and submitted themselves to those who are 
 knowing: and to all the rest of this kind there is repentance allowed; 
 forasmuch as they were not so much wicked as foolish and void of 
 understanding. If these, therefore, shall repent, they shall live unto 
 God ; but if not, they shall dwell with those women, who shall exercise 
 their wickedness upon them. 
 
 XXIII. "For what concerns the sixth mountain, having greater 
 and lesser clefts, they are such as have believed ; but those in which 
 were lesser clefts are they who have had controversies among them- 
 selves, and by reason of their quarrels languish in the faith : neverthe- 
 less many of these have repented, and so will the rest when they shall 
 hear my commands; for their controversies are but small, and they 
 will easily return unto repentance. But those who have the greater 
 clefts, will be as stiff stones, mindful of grudges and offences, and full 
 of anger among themselves. These, therefore, are cast from the tower, 
 and refused to be put into its building ; for this kind of men shall 
 hardly live. Our God and Lord, who ruleth over all things, and has 
 power over all his creatures, will not remember our offences, but is 
 easily appeased by those who confess their sins ; but man, being lan- 
 guid, mortal, infirm, and full of sins, perseveres in his anger against 
 man ; as if it were in his power to save or to destroy him. But I, as 
 the angel whd am set over your repentance, admonish you, that who- 
 soever among you has any such purpose, he should lay it aside, and 
 return unto repentance, and the Lord will heal your former sins, if you 
 
 « Magnum damomum. 
 
262 THE SHEPHERD OF ST. HERMAS. 
 
 shall purge yourselves from this evil spirit ; but if ye shall not do it, ye 
 shall be delivered to him unto death. 
 
 XXIV. " As for the seventh mountain, in which the grass was green 
 and flourishing, and the whole mountain fruitful, and all kind of cattle 
 fed upon the grass of it, and the more the grass was eaten, so much 
 the more it flourished ; they are such as believed, and were always 
 good and upright, and without any diiTerences among themselves, but 
 still rejoiced in th6 servants of God, having put on the spirit of these 
 virgins, and been always forward to show mercy to all men, readily 
 giving to all men of their labours, without upbraiding, and without 
 deliberation. Wherefore the Lord, seeing their simplicity and inno- 
 cence," has increased them in the works of their hands, and given them 
 grace in all their works. But I, who am the angel appointed over your 
 repentance, exhort you, that as many as are of this kind would con- 
 tinue in the same purpose, that your seed may not be rooted out for 
 ever. For the Lord hath tried you, and written you into our number ; 
 and all your seed shall dwell with the Son of God ; for ye are all of 
 his spirit. 
 
 XXV. " As concerning the eighth mountain, in which were a great 
 many springs, by which every kind of all the creatures of God was 
 watered ; they are such as have believed the apostles which the Lord 
 sent into the world to preach ; and ° some of them, being teachers, 
 have preached and taught purely and sincerely, and have not in the 
 least yielded to any evil desires, but have constantly walked in right- 
 eousness and truth. These, therefore, have their conversation among 
 the angels. 
 
 XXVL "Again; as for what concerns the ninth mountain, which 
 is desert, and full of serpents, they are such as have believed, but had 
 many stains; these are such ministers as discharge their ministry 
 amiss, ravishing away the goods of the widows and fatherless, and 
 serve themselves, not others, out of those things which they have re- 
 ceived. These, if they continue in this covetousness, have delivered 
 themselves unto death ; nor shall there be any hope of life for them. 
 But if they shall be converted, and shall discharge their ministry sin- 
 cerely, they may live. As for those which were found rough, they are 
 such as have denied the name of the Lord, and not returned again to 
 the Lord, but have become savage and wild, not applying themselves 
 to the servants of God ; but being separated from them, have for a 
 little carefulness lost their lives. For as a vine that is forsaken in a 
 hedge, and never dressed, perishes and is choked by the weeds, and in 
 time becomes wild, and ceases to be useful to its Lord, so this kind of 
 men, despairing of themselves, and being soured, have begun to be 
 
 » Infancy. ' MS. Lamb. Et quidam dqctores caste : omitting qui. 
 
HIS SIMILITUDES. 263 
 
 unprofitable to their Lord. Howbeit to these there is, after all, repent- 
 ance allowed, if they shall not be found from their hearts to have denied 
 Christ : but if any of these shall be found to have denied him from his 
 heart, I cannot tell whether such a one can attain unto life. I say, 
 therefore, that if any one have denied, he should in these days return 
 unto repentance ; for it cannot be that any one who now denies the 
 Lord can afterwards attain unto salvation : nevertheless, repentance is 
 proposed unto them who have formerly denied. But he who wUl 
 repent, must hasten on his repentance, before the building of this tow^r 
 is finished ; otherwise he shall be delivered by those women unto death. 
 But they that are maimed, are the deceitful ; and those who mix with 
 one another, these are the serpents that you saw mingled in that 
 mountain. For as the poison of serpents is deadly unto men, so the 
 words of such persons infect and destroy men. They are, therefore, 
 maimed in their faith, by reason of that kind of hfe which they lead. 
 Howbeit some of them, having repented, have been saved ; and so 
 iShall others of the same kind be also saved, if they shall repent; but 
 if not, they shall die by those women whose power and force they 
 possess. 
 
 XXVIL <'For what concerns the tenth mountain, in which were 
 the trees covering the cattle ; they are such as have believed, and some 
 of them been bishops, that is, governors of the churches : others are 
 such stones as have not feignedly, but with a cheerful mind, entertained 
 the servants of God. Then, such as have been set over inferior minis- 
 tries, and have protected the poor and the widows, and have always 
 kept a chaste conversation ; therefore, they also are protected by the 
 Lord. Whosoever shall do on this wise, are honoured with the Lord, 
 and their place is among the angels, if they shall continue to obey the 
 Lord even unto the end. 
 
 XXVin. " As to the eleventh mountain, in which were trees loaded 
 with several sorts of firuit ; they are such as have believed, and suffered 
 death for the name of the Lord, and have endured with a ready mind, 
 and have given up their lives with all their hearts." And I said, 
 " Why then. Sir, have all these fruit indeed, but yet some fairer than 
 others ?" " Hearken !" said he, " whosoever have suffered for the 
 name of the Lord are esteemed honourable by the Lord ; and all their 
 offences are blotted out, because they have suffered death for the name 
 of the Son of God. Hear now why their fruits are different, and soma 
 of them excel others. They who, being brought before magistrates, 
 and being asked, denied not the Lord, but suffered -with a ready mind ; 
 these are more honourable with the Lord. The fruits, therefore, that 
 are the most fair are these. But they who were fearful and doubtful, 
 and have deliberated with themselves whether they should confess or 
 
264 THE SHEPHERD OF ST. HERMAS. 
 
 deny Christ, and yet have suffered, their fruits are smaller, because that 
 this thought came into their hearts. For it is a wicked and evil thought 
 for a servant to deliberate whether he should deny his master. Take 
 heed, therefore, ye who have such thoughts, that this mind continue 
 not in you, and ye die unto God. But ye who suffer death for his 
 name's sake ought to honour the Lord that he has esteemed you wor- 
 thy to bear his name, and that you should be delivered from all your 
 sins. And why, therefore, do you not rather esteem yourselves happy.'* 
 Yea, think verily, that if any one among you suffer, he performs a great 
 work. For the Lord giveth you life, and ye understand it not. For 
 your oflences did oppress you ; and if you had not suffered for his 
 name's sake, ye had now been dead unto the Lord. Wherefore I speak 
 this unto you to deliberate whether ye should confess or deny him : — 
 Confess that ye have the Lord for your God, lest at any time, denying 
 him, ye be delivered over into bonds. For if all nations punish their 
 servants which deny their masters, what think you that the Lord wiD 
 do unto you, who has the power of all things.? Remove, therefore, 
 out of your hearts these doubts, that ye may live for ever unto God. 
 
 XXIX. " As for the twelfth mountain, which was white ; they are 
 such as have believed like sincere children, into whose thoughts there 
 never came any malice ; nor have they ever known what sin was, but 
 have always continued in their integrity. Wherefore this kind of men 
 shall, without all doubt, inherit the kingdom of God ; because they 
 have never, in any thing, defiled the commandments of God, but have 
 continued with sincerity in the same condition all the days of their 
 life. Whosoever, therefore," said he, "shall continue as children 
 •without malice, shall be more honourable than all those of whom I 
 have yet spoken ; for all such children are honoured by the Lord, and 
 esteemed the first of all. Happy, therefore, are ye who shall remove 
 all malice from you, and put on innocence ; because ye shall first see 
 the Lord." And after he had thus ended his explication of all the 
 mountains, I said unto him, " Sir, show me now also what concerns 
 the stones that were brought out of the plain, and put into the tower 
 in the room of those that were rejected ; as also concerning those round 
 stones which were added into the building of tlte tower ; and also of 
 those who still continued round." 
 
 XXX. " Hear now," says he, " concerning those stones which were 
 brought out of the plain into the building of the tower, and placed in 
 the room of those that were rejected ; they are the roots of that white 
 mountain. Wherefore, because those who have believed of that moun- 
 tain were very innocent, the Lord of this tower commanded that they 
 which were of the roots of this mountain should be placed into the 
 building ; for he knew that if they were put into this building they 
 would continue bright, nor would any of them any more be made 
 
HIS SIMILITUDES. 265 
 
 » 
 
 black. But if he had added in this manner from the rest of the moun- 
 tains, he would almost have needed ° again to visit this tower and to 
 cleanse it. Now all these white stones are the young men who have 
 believed, or shall believe ; for they are all of the same kind. Happy 
 is this kind, because it is innocent. Hear now, also, concerning those 
 round and bright stones : all these are of this white mountain ; but they 
 are therefore found round, because their riches have a little darkened 
 them from the truth, and dazzled their eyes ; howbeit they have never 
 departed from the Lord, nor has any wicked word proceeded out of 
 their mouths, but all righteousness, and virtue, and truth. When 
 therefore the Lord saw their mind, and that they might adorn the truth, 
 he commanded that they should continue good, and that their riches 
 should be pared away : for he would not have them taken wholly away, 
 to the end they liaight do some good with that which was left, and live 
 unto God ; because they also are of a good kind. Therefore was there 
 a little cut off from them, and so they were put into the building of this 
 tower. 
 
 XXXI. "As for the rest, which continued still round, and were not 
 found fit for the building of this tower," because they have not yet re- 
 ceived the seal ; they were carried back to their place, because they 
 were found very round. But this present world must be cut away 
 from them, and the vanities of their riches ; and then they will be fit 
 for the kingdom of God. For they must enter into the kingdom of 
 God, because God has blessed this innocent kind. Of this kind, there- 
 fore, none shall fall away ; for though any of them being tempted by 
 the devil should offend, he shall soon return to his Lord God. I, the 
 angel of repentance, esteem you happy, whosoever are innocent as little 
 children, because your portion is good and honourable with the Lord : 
 and I say unto all you who have received this seal. Keep simplicity, 
 and remember not the offences which are committed against you, nor 
 continue in malice, or in bitterness, through the memory of offences, 
 but become one spirit," and provide remedies for these evil rents, and 
 remove them from you, that the Lord of the sheep may rejoice at it;" 
 for he will rejoice, if he shall find all whole." But if any of these sheep 
 shall be found scattered away, wo shall be to the shepherds ; but and 
 if the shepherds themselves shall be scattered^ what will they answer 
 to the Lord of the sheepfold ? Will they say that they were troubled 
 by the sheep ? But they shall not be believed. For it is an incredible 
 thing that the shepherd should suffer by his flock ; and he shall be the 
 
 « MS. Lamb. Tamiwm mm. necesse habuisset. ' MS. Lamb. Structwram turris hwjus, 
 ' MS. Lamb. Et vm/um qitemqwe spiritum feri ; which appears from the Greek of Anti- 
 ochus to.be the true reading— >fal yfiv^ai 2v ir»'Eu/xa. ''MS. Gaudeat de his. Gr. 
 
 Antioch. xipi bi' <""™. '' Vid. Antioch. Hom. cxxii. ' Gr. Tai Aanrfln) nv Hsujoikv. 
 
 34 ' Z 
 
266 THE SHEPHERD OF ST. HERMAS. 
 
 • 
 more punished for his lie. Now I am the shepherd ; and I especially 
 
 must give an account of you. 
 
 XXXII. " Wherefore take care of, yourselves, whilst the tower is 
 yet building. The Lord dwells in those that love peace ; for peace is 
 beloved: but he is far off from the contentious, and those who are full 
 of malice." Wherefore restore unto him the spirit entire, as ye received 
 it. 'For if thou shalt give unto a fuller a garment new and whole, 
 thou wilt expect to receive it whole again : if therefore the fuller shall 
 restore it unto thee torn, wouldst thou receive it? Wouldst thou not 
 presently be angry, and reproach him, saying, I gave my garment to 
 thee whole, why hast thou rent it, and made it useless to me .' Now 
 it is of no use to me, by reason of the rent which thou hast made in it. 
 Wouldst thou not say all this to a fuller, for the rent which he made 
 in thy garment .'' If, therefore, thou wouldst be concerned for thy gar- 
 ment, and complain that thou hadst not received it whole, what think- 
 est thou that the Lord will do, who gave his spirit to thee entire, and 
 thou hast rendered him altogether unprofitable, so that he can be of no 
 use unto his Lord .'' For being corrupted by thee, he is no longer pro- 
 fitable to him. Will not, therefore, the Lord do the same concerning 
 his spirit, by reason of thy deed ?" " Undoubtedly," said I, " he will 
 do the same to all those whom he shall find to continue in the remem- 
 brance of injuries." "Tread not then under foot," said he, "his 
 mercy ; but rather honour him, because he is so patient with respect to 
 your offences, and not like one of you ; but repent, for that will be pro- 
 fitable for you. 
 
 XXXIII. " All these things which are above written, I the shep- 
 herd, the angel of repentance, have shown and spoken to the servants 
 of God. If therefore ye shall believe, and hearken to these words, and 
 shall walk in them, and shall correct your ways, ye shall live. But 
 if ye shall continue in malice, and in the remembrance of injuries, no 
 such sinners shall live unto God. All these things which were to be 
 spoken by me, I have thus delivered unto you." Then the shepherd 
 said unto me, " Hast thou asked all things of me?" I answered, "Sir, 
 I have." ""Why then," said he, "hast thou not asked concerning 
 the spaces of these stones that were put in the building, that I may ex- 
 plain that also unto thee ?" I answered, " Sir, I forgot it." " Hear 
 then," said he, " concerning those also. They are those who have 
 now heard these commands, and have repented with all their hearts : 
 and when the Lord saw that their repentance was good and pure, and 
 that they should rfiontinue in it, he commanded their former sins to be 
 blotted out. For these spaces were their sins ; and they are, therefore, 
 made even that they might not appear." 
 
 <■ Perditis malitia, — Lat. > Antioch. Horn. xciv. = See before, No. X. 
 
HIS SIMILITUDES. 267 
 
 The Tenth Similitude. 
 
 Of repentance and alms-deeds. 
 
 I. After that I had written this book, the angel which had delivered 
 me to that shepherd, came into the house where I was, and sat upon 
 the bed, and that shepherd stood at his right hand. Then he called 
 me, and said unto me, " I delivered thee and thy house to this shep- 
 herd, that thou mightest be protected by hira." I said,, "Yes, Lord." 
 " If therefore," said he, " thou wilt be protected from all vexations, 
 and from all cruelty, and have success in every good word and work, 
 and have all virtue and righteousness, walk in those commands which 
 he has given thee, and thou shalt have dominion over all sin. For if 
 thou keepest those commands, all the lust |and pleasure of this present 
 world shall be subject to thee ; and success shall follow thee in every 
 good undertaking. Take, therefore, his gravity ° and modesty towards 
 thee, and say unto all, that he 'is in great honour and renown with God, 
 and is a prince ' of great authority, and powerful in his oflSce. To him 
 only is the power of repentance committed throughout the whole world. 
 Does he not seem to thpe to be of great authority ? But ye despise his 
 goodness, and the modesty which he shows towards you." 
 
 II. I said unto him, " Sir, ask him since the time that he came into 
 my house whether I have done any thing disorderly, or have offended 
 him in any thing?" «< I knowj" said he, " that thou hast done nothing 
 disorderly, neither wilt thou hereafter do any such thing ; and therefore 
 I speak these things with thee, that thou mayest persevere ; for he has 
 given me a good account concerning thee. But thou shalt speak these 
 things to others, that they who either have repented, or shall repent, 
 may be like minded with thee ;° and he may give me as good an account 
 of thern also ; and I may do the same unto the Lord." I answered, 
 " Sir, I declare to all men the wonderful works of God ; and I hope 
 that all who love them, and have before sinned, when they shall hear 
 these things, will repent, and recover life." "Continue, therefore," 
 said he, " in this ministry, and fulfil it. And whosoever shall do ac- 
 cording to the commands of this shepherd, he shall live ; and shall have 
 great honour both here and with the Lord. But they that shidl not 
 keep his commands flee from their life, and are adversaries unto it. 
 And they that follow not his commands shall deliver themselves unto 
 death, and shall be every one guilty of his own blood. But I say unto 
 thee, keep these commandments, and thou shalt find a cure for all thy 
 sins. 
 
 » Lat. Matwitatem. ' Pnndent. ' Eadem qtue tu sentiant. 
 
268 THE SHEPHERD OF ST. HERMAS. 
 
 III. "Moreover, I have sent these virgins* to dwell with thee ; for 
 I have seen that they are very kind to thee. Thou shalt, therefore, have 
 them for thy helpers, that thou mayest the better keep the commands 
 which he has given thee ; for these commands cannot be kept without 
 these virgins. And I see' how they are willing to be with thee; and 
 I will also command them, that they shall not at all depart from thy 
 house. Only do thou purify thy house ; for they will readily dwell in 
 a clean house. For they are clean, and chaste, and industrious ; and 
 all of them have grace with the Lord. If, therefore, thou shalt have 
 thy house pure, they will abide with thee ; but if it shall be never so 
 little polluted, they will immediately depart from thy house ; for these 
 virgins cannot endure any manner of pollution." I said unto him, 
 " Sir, I hope that I shall so please them that they shall always delight to 
 dwell in my house ; and as he to whom you have committed me makes 
 no complaint of me, so neither shall they complain." Then he said 
 to that shepherd, " I see that the servant of God will live and keep 
 these commandments, and place these virgins in a pure habitation." 
 When he had said this, he delivered me again to that shepherd, and 
 called the virgins, and said unto them, " Forasmuch as I see that ye 
 will readily dwell in this man's house, I commend him and his house 
 to you, that ye may not at all depart from his house." And they 
 willingly heard these words. 
 
 IV. Then he said unto me, « Go on manfully in thy ministry ; de- 
 clare to all men the great things of God, and thou shalt find grace in 
 this ministry. And whosoever shall walk in these commands shaU 
 live, and be happy in his life : but he that shall neglect them shall not 
 live, and shall be unhappy in his life. Say unto all that whosoever 
 can do well cease not to exercise themselves in good works, for it is 
 profitable unto them. For I would" that all men should be delivered 
 from the inconveniences they lie under. For he that wants, and suf- 
 fers inconveniences in his daily life, is in great torment and necessity. 
 Whosoever therefore delivers such a soul from necessity gets great joy 
 unto himself. For he that is grieved with such inconveniences is 
 equally tormented as if he were in chains ; and many upon the account 
 of such calamities, being not able to bear them, have chosen even to 
 destroy themselves. He therefore that knows the calamity of such a 
 man, and does not free him firom it, commits a great sin, and is guilty 
 of his blood. Wherefore exercise yourselves in good works, as many 
 as have received ability fi:om the Lord, lest, whilst ye delay to do them, 
 the building of the tower be finished ; because for your sakes the 
 
 " What is meant by these virgins, see before, Simil. ix. sect. 15. ' MS. Lamb. 
 
 Video; which appears from the close of this sect, to be the true reading. ' Say. 
 
HIS SIMILITUDES. 269 
 
 building is stopped. Except, therefore, ye shall make haste to do 
 well, the tower shall be finished, and ye shall be shut out of it." And 
 after he had thus spoken with me, he rose up from the bed, and de- 
 parted, taking the shepherd and virgins with him. HoWbeit he said 
 unto me that he would send back the shepherd and virgins unto my 
 house. Amen. 
 
THE 
 
 SECOND EPISTLE OF ST. CLEMENT 
 
 TO 
 
 THE COEINTHIANS. 
 
 I. Brethren, we ought so to think of Jesus Christ as of God — as 
 of the Judge of the living and the dead: nor should we think any less" 
 of our salvation. For if we think meanly" of him, we shall hope only 
 to receive some small things" from him. And, if we do so," we shall 
 sin ; not considering" from whence we have been called, and by whom, 
 and to what place ; and how much Jesus Christ vouchsafed to suffer 
 for our sakes. What recompense then shall we render unto him ? or 
 what fruit that may be worthy of what he has given to us ? For, 
 indeed, how great are those advantages which we owe to him in rela- 
 tion to our holiness ! * He has illuminated us ; as a father he has called 
 us his children : he has saved us who were lost and undone. What 
 praise shall we give to him, or what reward that may be answerable to 
 those things which we have received ? We were defective in our 
 understandings ; worshipping stones and wood, gold and silver, and 
 brass, the works of men's hands ; and our whole life was nothing else 
 but death. Wherefore, being encompassed with darkness, and having 
 such a mist before our eyes, we have looked up, and through his will 
 have laid aside the cloud wherewith we were surrounded. For he had 
 compassion upon us, and, being moved in his bowels towards us, he 
 saved us ; having beheld in us much error, and destruction, and seen 
 that we had no hope of salvation but only through him. For he called 
 us who were not, and was pleased from nothing to give us a being. 
 
 II. " Rejoice, thou barren, that bearest not, break forth and cry, 
 thou that travailest not; for slie that is desolate hath many more 
 children than she that hath an husband."" In that he said, « Rejoice, 
 thou barren, that bearest not," he spake of us ; for our church was 
 barren, before that children were given unto it. And again, when he 
 said, " Cry, thou that travailest not," he implied thus much : that, after 
 the manner of women in travail, we should not cease to put up our 
 prayers unto God abundantly.^ And for what follows, "because she 
 that is desolate hath more children than she that hath an husband :"^ it 
 
 ° Littk things, or meamly. ' Hear as of little things. « Knowing. ' How 
 
 great holy things do we owe vmto him ! ' Isa. liv. 1. / 'AtXwj. See St. Jam. i. 5. 
 
 K Compare Rom. xii. 8. ? Cor. viii. 3; ix. 11, 13. 
 270 
 
OF ST. CLEMENT. 271 
 
 was therefore added, because our people which seemed to have been 
 forsaken by God, now believing in him, are become more than they 
 who seemed to have God. And another Scripture s^ith, " I came not 
 to call the righteous but sinners [to repentance]."" The meaning of 
 which is this, that those who were lost must be saved. For that is 
 indeed truly great and wonderful, not to confirm those things that are 
 yet standing, but those which are fallen. Even so did it seem good 
 to Christ to save what was lost ; and when he came into the world he 
 saved many, and called us who were already lost. 
 
 III. Seeing then he had showed so great mercy towards us, and 
 chiefly for that we who are alive do now no longer sacrifice to dead 
 gods, nor pay any worship to them, but have by him been brought to 
 the knowledge of the Father of truth ; whereby shall we show that we 
 do indeed know him," but by not denying him by whom we have come 
 to the knowledge of him.'' For even he himself saith, "Whosoever 
 shall confess me before men, him will I confess before my Father."" 
 This therefore is our reward, if we shall confess him by whom we have 
 been saved. But wherein must we confess him ? Namely, in doing 
 those things which he saith, and not disobeying his commandments — 
 by worshipping him not with our lips only, but with all our heart, and 
 with all our mind ; for he saith in Isaiah, " This people honoureth me 
 vfith their lips, biit their heart is far from me."" 
 
 IV. Let us then not only call him Lord ; for that will not save us. 
 For he saith^ " Not every one that saith unto me, Lord, Lord, shall be 
 saved, but he that doth righteousness." ° Wherefore, brethren, let us 
 confess him by our works ; by loving one another ; in not committing 
 adultery, not speaking evil against each other, not envying one 
 another, but by being temperate, merciful, good. Let us also have a 
 mutual sense of one another's sufierings, and not be covetous of 
 money ; but let us by our good works confess God, and not by those 
 that are otherwise. Also, let us not fear men, but rather God. 
 Wherefore if we should do such wicked things,-'' the Lord hath said. 
 Though ye should be joined unto me, even in my very bosom, and 
 not keep my commandments, I would cast you off, and say unto you, 
 "Depart from me; I know not whence you are, ye workers of 
 iniquity."® 
 
 V. Wherefore, brethren, leaving willingly for conscience' sake our 
 sojourning in this world, let us do the will of him who has called us, 
 and not fear to depart out of this world. For the Lord saith, " Ye 
 shall be as sheep in the midst of vrolves. Peter answered and said, 
 ■what if the wolves shall tear in pieces the sheep ? Jesus said unto 
 
 » Mat. ix. 13. ' What is the knowledge which is towards kirn. ' Mat. x. 32. 
 
 '' Isa. xxix. 13. ' Mat. vii. 81. f Wherefore we daimg these things. sMat. vii. 
 
 23. Luke xiii. 27. 
 
272 THE SECOND EPISTLE 
 
 Peter, Let not the sheep fear the wolves after death." And ye also 
 fear not those that kill you, and after that have no more that they can 
 do unto you ; but fear him who, after you are dead, has power to cast 
 both soul and body into hell-fire."' For consider, brethren, that the 
 sojourning of this flesh in the present world is but little, and of a short 
 continuance ; but the promise of Christ is great and wonderftil, even 
 the rest of the kingdom that is to come, and of eternal life. What 
 then must we do that we may attain unto it ? We must order our 
 conversation holily and righteously," and look upon all the things of 
 this world as none of ours, and not desire them. For, if we desire 
 to possess them, we fall from the way of righteousness. 
 
 YT. For thus saith the Lord, " No servant can serve two masters." * 
 If, therefore, we shall desire to serve God and Mammon, it will be 
 without profit to us. « For what will it profit if one gain the whole 
 world, and lose, his own soul?"° Now this world, and that to come, 
 are two enemies. This speaketh of adultery and corruption, of cove- 
 tousness and deceit ; but that renounceth these things. We cannot 
 therefore be the friends of both; but we must resolve, by forsaking the 
 one, to enjoy the other. And we think it is better to hate the present 
 things, as little, short-lived, and corruptible ; and to love those which 
 are to come, which are truly good and incorruptible. For if we do 
 the will of Christ we shall find rest ; but if not, nothing shall deliver 
 us from eternal punishment if we shall disobey his commands. For 
 even thus saith the Scripture in the prophet Ezekiel, " If Noah, Job, 
 and Daniel should rise up,"^ they shall not deliver their children in 
 captivity. Wherefore, if such righteous men are not able by their 
 righteousness to deliver their children, how can we hope to enter into 
 the kingdom of God, except we keep our baptism holy and undefiled ? 
 Or who stall be our advocate, unless we shall be found to have done 
 what is holy and just ? 
 
 VII. Let us therefore, my brethren, contend with all earnestness, 
 knowing that our combat is at hand, and that many go long voyages 
 to encounter for a corruptible reward ; and yet all are not crowned, 
 but they only that labour much, and strive gloriously. Let us there- 
 fore so contend that we may all be crowned. Let us run in the straight 
 road the race that is incorruptible ; and let us in great numbers pass 
 unto it, and strive that we may receive the crown. ' But and if we 
 cannot all be crowned, let us come as near to it as we are able. 
 Moreover, we must consider that he who contends in a corruptible 
 combat, if he be found doing any thing that is not fair, is taken away 
 and scourged, and cast out of the lists. What think ye then that he 
 1 
 
 " Mat. X. 16. ' Luke xii. 4, 5. ' MS. Alexandr. iuias xoi iwai'uj dvan-pkperi'ai. 
 
 * Luke xvi. 13. • Mat. xvi. 26. / Bzek. xiv. 14, 20. 
 
OF ST. CLEMENT. '273 
 
 shall suffer who does any thing that is not fitting in the combat of im- 
 mortality ? Thus speaks the prophet concerning those who keep not their 
 seal : «' Their worm shall not die, and their fire shall not be quenched ; 
 and they shall be for a spectacle unto all flesh."" 
 
 VIII. Let us therefore repent whilst we are yet upon the earth ; for 
 we are as clay in the hand of the artificer. For as the potter, if he 
 make a vessel, and it be turned amiss in his hands, or broken, again 
 forms it anew ; but if he have gone so far as to throw it into the fur- 
 nace of fire, he can no more bring any remedy to it, — so we, whilst 
 we are in this world, should repent," with our whole heart, for whatso- 
 ever evil we have done in the flesh, while we have yet the time of 
 repentance, that we may be saved by the Lord. For after we shall 
 have departed out of this world, we shall no longer be able either to 
 confess our sins, or repent in the other." Wherefore, brethren, let us, 
 doing the will of the Father, and keeping our flesh pure, and observ- 
 ing the commandments of the Lord, lay hold on eternal life ; for the 
 Lord saith in the gospel, " If ye have not kept that which was little, 
 who will give you that which is great.' For I say unto you, he that 
 is faithful in that which is least is faithful also in much."* This there- 
 fore is what he saith : Keep your bodies pure, and your seal without 
 spot, that ye may receive eternal life. 
 
 IX. And let not any one among you say that this very flesh is not 
 judged, neither raised up. Consider in what were ye saved : in what 
 did ye look up, if not whilst ye were in this flesh ? We must there- 
 fore keep our flesh as the temple of God. For in like manner as ye 
 were called in the flesh, ye shall also come to judgment in the flesh. 
 Our one Lord Jesus Christ," who has saved us, being first a spirit. Was 
 made flesh, and so called us. Even so we also shall in this flesh re- 
 ceive the reward. Let us therefore love one another, that we may 
 attain unto the kingdom of God. Whilst we have time to be healed, 
 let us deliver up ourselves to God our physician, giving our reward 
 unto him. And what reward shall we give .'' Repentance out of a 
 pure heart ; for he knows all things beforehand, and searches out our 
 very hearts. Let us therefore give praise unto him, not only with our 
 mouths, but with all our souls ; that he' may receive us as children. 
 For so the Lord hath said, " They are my brethren who do the will 
 of my Father." 
 
 X. Wherefore, my brethren, let us do the will of the Father, who 
 hath called us, that we may live. Let us pursue virtue, and forsake 
 wickedness, which leadeth us into sins ; and let us flee all ungodliness, 
 that evils overtake us not. For if we shall do our diligence to live 
 
 " Isa. Ixvi. 84. '' Zet us repmt. 'There. i" Luke xvi. 20. 'MS. Alex, 
 
 plane sic exhibet : sis Xpurrds. /Vox emS non est in MS. Mat. xii. 50. 
 
 35 
 
274 SECOND EPISTLE OF ST. CLEMENT. 
 
 well, peace shall follow us. And yet how hard is it to find a man ' 
 that does this ! For almost all are led by human fears, choosing rather 
 the present enjoyments than the future promise. For they know not 
 how great a torment the present enjoyments bring with them, nor what 
 delights the future promise. And if they themselves only did this, it 
 might the more easily be endured ; but now they go on to infect inno- 
 cent souls with their evil doctrines, not knowing that both themselves 
 and those that hear them shall receive a double condemnation. 
 
 XI. Let us therefore serve God with a pure heart, and we shall be 
 righteous : but if we shall not serve him, because we do not believe 
 the promise of God, we shall be miserable. For thus saith the prophet : 
 " Miserable are the double-minded, who doubt in their heart, and say. 
 These things we have heard, even in the time of our fathers, but we 
 have seen none of them, though we have expected them from day to 
 day. ye fools ! compare yourselves to a tree ; take the vine for an 
 example ; first it sheds its leaves, then it buds, then come the sour 
 grapes, then the ripe fruit. Even so my people has borne its disorders 
 and afflictions, but shall hereafter receive good things." ' Wherefore, 
 my brethren, let us not doubt in our minds, but let us expect with 
 hope, that we may receive our reward ; for he is faithful, who has pro- 
 mised that he will render to every one a reward according to his works. 
 If therefore we shall do what is just in the sight of God, we shall enter 
 into his kingdom, and shall receive the nromises " which neither eye 
 hath seen, nor ear heard, nor have entered into the heart of man."" 
 
 XII. Wherefore let us every hour expect the kingdom of God in 
 love and righteousness ; because we know not the day of God's ap- 
 pearing. 
 
 * For for this cause we cannot find a man. Miter Wendd in tradact. Lot. q. v 
 •See above the first epistle, chap, xxiii. ' 1 Cor. il 9. 
 
INDEX. 
 
 ABBEEVIATIONS USED IN THIS INDEX. 
 
 Clem. - 
 
 a Clem. - - 
 
 Polye. - . - - 
 
 Tgnat. Ephes. or Trail. &c. 
 
 Mart. Ignat. or Polye. - 
 
 Bam. . - - - 
 
 Herni. Vis. Com. or Sim. 
 
 The First Epistk of St. Clemmt. 
 The Second Epistle of ditto. 
 The Epistk ofFolycarp to the PhiHppians. 
 St. Igrmtius^s Epistles to the EphesianSj TraJliani, S[C 
 The Martyrdom of St. Ignatius, or St. Polycarp. 
 The^pistle of Barnabas. 
 
 The Visions, CommandSj or Simi^udes of Hernias. 
 N. B. Tlie Figures denote the Sections. 
 
 ALMS-GIVING. 
 
 How we ought to give. Barn. 19. 
 
 Hem. ii. Com. 
 Exhortations to it. Barn. 19. Harm. 
 
 Vis. iii. 9. Sim. x. 4. 
 
 ANGELS. 
 
 Attend the death of good men. Herm. 
 
 Vis. ii. 2. 
 Every man hath two angels., Herm. 
 
 Com. V. 2. 
 
 ANGER. 
 
 The mischief and sinfulness of it. 
 Herm. Com. v. 2. 
 
 APOSTATES. 
 
 No repentance allowed to them. Herm. 
 
 Sim., vi. 2 ; viii. 6, 8 ; ix. 19. 
 Tliey cannot be saved. Herm. Sim. ix. 
 
 19, 26. 
 
 BAPTISM. 
 
 Forgives all sins committed before it. 
 
 Bam. 11. Herm. Com. iv. 3. 
 Its necessity. Herm. Vis. iii. 3. Sim. 
 
 ix. 16. 
 
 BISHOPS. 
 
 Of divine institution. Clem. 42, 43. 
 Jgnai. Ephes. 3, 6. 
 
 In the primitive church the same as they 
 are with us now. Ignat. Magnes. 2, 
 6, 13. Trail. 2, 7. Philad. Jnscripi. 
 4, 7, 10. Smym. 8, 12. Polye. 6. 
 Mart. Ignat. 9. 
 
 rhe reverence due to them. Ignat. 
 Magnes. 3. Smym. 9. 
 
 That we ought to adhere to their com- 
 munion. Ignat. Smym. 8. Magnes. 
 6, 7, 13. 
 
 The holy sacraments to be administered 
 
 only by them, or such as are appointed 
 
 by them. Ignat. Smym. 8. 
 Marriage not to be made without 
 
 their knowledge and consent. Ignat. 
 
 Polye. 5. 
 A bishop ought to instruct as well as 
 
 govern his church. Mart. Ignat, 1. 
 Exhortations proper to be given by a 
 
 bishop to his people. Ignat. Polye. 
 
 5, 6, &c. 
 The duty of a bishop. Ignat. Polye. 1 , 
 
 2,4. 
 
 BODY, see Resurrection. 
 
 The bodies we here have shall be re- 
 stored to us. Herm. Sim. v. 7. 
 
 BUSINESS. 
 
 Much business a hinderance to religion. 
 Herm. Sim. iv. ix. 20. 
 
 CALAMITIES. 
 
 God sends them upon us to bring us to 
 repentance. Herm, vi. Sim. iii. 
 
 CHARITY. 
 
 What true charity is. , Clem. 49. 
 
 The praise of it. Clem. 49, 50, 53, 54. 
 
 Exhortations to it. Clem. 54, 55, &c. 
 
 CHRIST. 
 
 His divinity. Clem. 16, 36. Ignat. 
 
 Ephes. Inscription, and 7, 18, 19. 
 
 Eom, Inscript. 3, 6. Polye. 8. Bam. 
 
 5. 2 Ckm. 1. 
 Pre-existence. Ignat. Magnes. 6, 8. 
 
 Bam. 5. 2 Clem. 9. Herm. Sim. ix. 
 
 12. 
 
 295 
 
296 
 
 INDEX. 
 
 His two natures. Ignat. Ephes. 7, 20. 
 
 Smyrn. 1,3. Polyc. 3. Barn. 5. 
 Of his birth, &c. Ignat. Ephes. 19. 
 
 Magnes. 11. 
 That he is our high-priest and protector. 
 
 C&TO. 68. 
 That there is no coining to God but by 
 
 him. Herm. Sim. ix. 12, 16. 2 Clem. 1. 
 That the ancient fathers were saved by 
 
 him. Ignat. Philad. 5, 9. Herm. 
 
 Sim. ix. 16. 
 So are we. 2 Clem. 2, 3. 
 That he suffered for our salvation. 
 
 Clem. 13, 21, 49. Ignat. Smyrn. 
 
 2 Barn, b^l ;'i Clem. 1. Polyc. Epift. 
 
 8. Mart. 17. 
 That he truly suffered. Ignat, Magnes. 
 
 11. Ignat. Trail. 9, 10. Smyrn. 
 
 1,2. 
 That he was raised from the dead by the 
 
 Father. Ignat. Trail. 9. 
 By himself. Ignat. Smyrn. 2. 
 That he shall judge the wofld. Barn. 
 
 5, 9. 
 The benefits which we have all received 
 
 from Christ, in order to our salvation. 
 
 2 Clem. 1, 2. 
 
 CHRISTIAN. 
 
 A Christian not to be judged of by his 
 outward profession, but by his true 
 piety. Ignat. Ephes. 14. 
 
 COMMANDS. 
 
 The commands of God possible to be 
 obeyed. Herm. Com. xii. 3. 
 
 COMMUNION. 
 
 The necessity of church communion. 
 Ignat. Ephes. 5. 
 
 CONFESSION. 
 To be made to God. Clem. 51. 
 
 CONTENTMENT. 
 Recommended. Clem. 37, 38. 
 
 CORRECTION. 
 
 The beneiit of it. Clem. 56, 57. 
 
 COVETOUSNESS. 
 The mischief of it. Polyc. 4, 11. 
 
 DEACONS. 
 Their duty. Polyc. 5. 
 
 DEATH. 
 
 While we live well, we should not fear 
 to die. 2 Clem. 5. 
 
 DESIRE. 
 
 We must not encourage evil desires. 
 Herm. Com. xii. 1. 
 
 DEVIL. 
 
 That we ought not to fear him. Herm. 
 
 Com. vii. 
 He cannot overcome us if we strive 
 
 against him. Herm. Com. xii. 5. 
 Christ has subjected his power to us. 
 
 Ignat. Mart. 5, 6. 
 
 DEVOTION. 
 
 The benefit of frequent public devotion. 
 Ignat. Ephes. 13. 
 
 DIFFER, 
 
 How we ought to behave ourselves to- 
 wards those who differ from us. Ignat. 
 Ephes. 10. 
 
 That we should not give offence to 
 them. Ignat. Trail. 8. 
 
 ENVY. 
 The mischiefs of it. Clem. 4, 5, &c. 
 
 EUCHARIST, see Bishop, Sacra- 
 ment. 
 
 EVIL. 
 
 That we must abstain from evil, as well 
 as do good. Herm. Com. viii. Clem. 
 35. 
 
 EXAMPLE. 
 
 That we should imitate the examples 
 of Christ and his saints. Polyc. 
 Epist. 8, 9. 
 
 Especially in their sufferings. Polyc. 
 8,9. 
 
 EXHORTATION. 
 
 Proper to all degrees of men in the 
 church. Clem. 21, 30. Ignat. Polyc. 
 5, 6. 
 
 FAITH. 
 
 {And see Justification.) 
 
 The necessity of faith in Christ. Ignat. 
 Smyrn. 5, 6. 
 
 FAST. 
 
 What a true fast is ; and how we may 
 render our fasting acceptable unto 
 God. Barn. 3. Herm. Sim. v. 1,3. 
 
INDEX. 
 
 297 
 
 FEAR. 
 
 We must fear God, and not be afraid of 
 
 the devil. Harm. Com. vii. 
 The benefit of fearing God. Ibid. 
 
 FUTURE HAPPINESS. 
 The greatness of it. Clem. 34, 35. 
 
 FUTURE JUDGMENT. 
 
 That there shall be such a judgment. 
 
 Sam. 21. 
 Christ shall be the judge. See Christ. 
 There is no escaping the judgment of 
 
 God. Clem. 28. 
 We shall be judged in the same flesh 
 
 in which we live here. 2 Clem. 9. 
 
 GOD. 
 
 His attributes: Maker of all thinss. 
 
 Clem. 27. 
 Omniscient. Ckm. 27. Ignat. Ephes. 
 
 15. 
 Almighty. Ckm. 27. Herm. Com. iv. 
 
 1. &■?». V. 7. 
 There is but one true God. Ignat. 
 
 Mart. 5. Herm. Com. i. 
 There is no flying from him. Clem. 28. 
 Of the nature of God and our duty to 
 
 him. Herm. Com. i. 
 His prescience. 2 Clem. 9. 
 He searcheth the heart. Clem. 21. 
 
 2 Clem^. 9. Polyc. 4. Ignat. Mag- 
 Ties. 3. 
 Faithful in all his promises. Clem. 27. 
 Ordereth all events. Mart. Polyc. 2. 
 
 GOOD. 
 
 What good we must do. Herm. Com. 
 viii. 
 
 GOOD WORKS. 
 
 We must be diligent to perform them 
 
 if we mean to be saved. Clem. 34. 
 
 HAPPINESS, see Future. 
 
 HERETICS, HERESY. 
 
 We must avoid heretics. Ignat. Ephes. 
 
 7, 8, 9, &c. Philad. 2, 3. Smyrn. 
 
 4, 7. Trail. 6, 7. Phil. 3. 
 The danger of them. Ignat. Ephes. 16. 
 
 Smi/rri. 4. TVall. 11. 
 Yet we must pray for them. Ignat. 
 
 Smyrn. 4. < 
 
 We must arm ourselves against falling 
 
 into heresy. Ignat. Trail. 6 to 12. 
 
 Philad. 2. 
 Their main errors in those first times. 
 
 Polyc. 7. Ignat. Magn. 8, 9, 10. 
 
 2Va//. 9. Phil. 6. Smyrn. 2, 5. 
 Their practices. IgTiat. Smyrn. 7. 
 
 HOSPITALITY. 
 Recommended. Clem. 10, 11, 12. 
 
 HUMILITY. 
 
 Recommended. Clem. 16, 17 18. 
 
 IMAGE. 
 
 Wherein the image of God consists. 
 Clem. 33. 
 
 JUDGE, JUDGMENT, see Future. 
 
 JUSTIFICATION. 
 
 By faith. Clem. 32. 
 
 We are justified by the same faith that 
 the holy men were from the begin- 
 ning. Ckm, 33. 
 
 LAW. 
 
 The sacrifices and ceremonies of the 
 Jewish law abolished. Barn. 2, 3. 
 
 LIFE. 
 
 That we should not be solicitous after 
 the things of this life. Herm. Sim. i. 
 
 LORD'S-DAY. 
 
 Observed in the primitive church, in 
 opposition to tiie Jewish sabbath. 
 Ignai. Magnes. 9. Sarn. 15. 
 
 LYING. 
 
 To be avoided. Herm. Com. iii. 
 MARRIAGE, see Bishop, Priest. 
 
 MARTYR, MARTYRDOM. 
 
 The anniversaries of the martyrs wont 
 to be kept in the primitive church. 
 Ignat. Mart. 14. Polyc. Mart. 18, 
 19, 21. 
 
 What respect the Christians ha,d for 
 them. Mart. Polyc. 17. 
 
 The greatness of their sufferings. Mart. 
 Ignat. 12. Mart. Polyc. 2, 16. Herm. 
 Vis. iii. 2. 
 
 Martyrs shall have a more than ordinary 
 degree of glory hereafter. Herm. 
 Vis. iii. 1, 2. Sim. viii. 3. 
 
 Martyrdom blots out all sins. Herm. 
 Sim. ix. 28. 
 
 It is therefore to be esteemed a happi- 
 ness so to sufier. Herm. Sim. ix. 28. 
 
 Yet men ought not needlessly to ex- 
 pose themselves to suffering. Mart. 
 Polyc. 4. 
 
 The extraordinary supports which were 
 afforded them by God in their suffer- 
 ings. Polyc. Mart. 2. 
 2A 
 
298 
 
 INDEX. 
 
 MIND. 
 
 Against trouble and anxiety of mind. 
 Hemt. Com. v. i. 
 
 MINISTERS, {and see Priests.) 
 
 Anciently chosen by, and with the con- 
 sent of the church. Clem. 44. 
 
 Of Divine appointment. C'em. 42, 43. 
 Ignat, Ephea. 3. Philad. Inscription. 
 
 The obedience due to them from the 
 people, especially to the bishop. 
 Polyc. 5. Ignat. Trail. 2, 13. Smyrn. 
 8. 
 
 The three orders of bishops, priests, 
 and deacons, in the primitive church. 
 Ignat. Magnes. 1, 6, 13. Trail. 2, 3, 
 7. Philad. See the Inscript. 4, 7, 
 10. Smyrn. 8, 12. Polyc. 6. Mart. 
 Ignat. 9. 
 
 Without these there is no church. Ignat. 
 Trail. 3. 
 
 OBEDIENCE. 
 
 Recommended. Clem. 10, 20. 
 
 The necessity of it. 2 Clem. 3, 4, 5. 
 
 ORDER. 
 
 The necessity of different orders in the 
 
 church. Clem. 37. 
 Every one ought to do his duty in that 
 
 rank in which he is placed. Clem. 
 
 38, 40. 
 
 PATIENCE. 
 The benefit of it. Herm. Com. v. 1. 
 
 ST. PAUL. 
 
 Preached to the utmost bounds of the 
 west. Clem. 5. 
 
 ■ PEACE. 
 
 Exhortations to peace and unity. Clem. 
 46, 54. Ignat. Magnes. 6, 7. Trail. 
 12. Mom. 3, 4. Polyc. 6. See 
 Unity, 
 
 PRAYER. 
 
 We must pray with faith, not doubting. 
 Herm. Com. ix. 
 
 Public Prayer. See Devotion and Wor- 
 ship, 
 
 We must persevere in prayer. Herm. 
 Com. ix. 
 
 We must pray for others. Ignat. 
 Ephes. 10. 
 
 Especially the faithful. Ignat. Ephes. 
 21, Magn.U. TraU,13, Rom,9, 
 
 PRIESTS, PRESBYTERS. 
 
 Married in the primitive church. Polye, 
 
 11. 
 Their duty. Po'yc, 6. 
 The three orders of them in the ancient 
 
 church. Clem. 40. 
 
 PROMISE. 
 
 God is faithful in his promises ; there- 
 fore we ought not to doubt of them. 
 2 Ckm, 11. 
 
 PROPHETS, PROPHECY. 
 
 That the ancient prophets were inspired 
 
 by Christ. Bom. 5. 
 The gift of prophecy still in the church. 
 
 Mart. Polyc. 5, 9, 12, 14. Herm. 
 
 Vis. ii. 2, 3 ; iii. 9 ; iv. 
 
 PROVIDENCE. 
 
 God's providence ordereth all things. 
 Polyc. Mart, 2. 
 
 PUNISHMENT. 
 
 The punishment of sinners in the other 
 world shall be eternal. Mart. Polyc. 
 2, 11. 2 Clem. 6, 7. 
 
 RELICS. 
 
 What respect the ancient Christians 
 paid to the remains of their martyrs. 
 Mart. Ignat. 12. Mart. Polyc. 17, 
 
 REPENTANCE. 
 
 God allows repentance to sinners. Clem. 
 
 7, 8. Herm, Sim. vi. 3, &c. viii. 6. 
 
 ix. 33. 
 Apostates only excepted. See Apostates. 
 The time of repentance. Herm. Vis. 
 
 iii. 5. 
 No repentance after death. Herm, Sim. 
 
 vi. 2, &c. 2 ( km. 8. 
 The benefit of repentance purchased for 
 
 us by Christ. Clem. 7. 
 Men are not presently pardoned as soon 
 
 as they begin to repent, till it appears 
 
 that their repentance is sincere. 
 
 Herm,, Sim. vii. 
 How there is but one repentance for 
 
 sins committed after baptism. Herm, 
 
 Com, iv. 3. 
 
 RESURRECTION. 
 
 That there should be a future resur- 
 rection. Clem, 24, 25, 26. Polyc, 2. 
 Ignat, Trail, 9. 
 
 We shall rise in the same bodies. 
 2 Clem. 9. See Boot. 
 
INDEX. 
 
 299 
 
 RICHES. 
 
 The danger of riches : What use we 
 
 ought to make of them. Herm. Vis. 
 
 iii. 6. Sim. 1. 
 The rich hlessed through the prayers of 
 
 the poor whom they relieve. Herm, 
 
 Sim, ii. 
 
 RULE. 
 
 Particular rules of life. Clem, 21, 30, 
 35. Polyc, Epist. 2. Barn. 19. 
 
 SACRAMENT. 
 
 The holy sacraments of haptism and the 
 Lord's supper not to be administered 
 but by the bishop, or him whom the 
 bishop appoints. Ignat. Smyrn. 8. 
 
 That which is broken, and received in 
 the sacrament of the Lord's supper, 
 bread. Ignai. Ephea. 5, 30. Cimip, 
 Smyrn. 7. 
 
 SADNESS. 
 The mischief of it. Herm, Com, x. 1. 
 
 SALVATION. 
 
 Who are saved by the blood of Christ. 
 
 Ckm, 12. 
 God desires that all Christians should 
 
 be saved. Herm. Sim. viii. 2. 
 So should all good Christians. Mart, 
 
 Polyc, 1. 
 No man can be saved without piety. 
 
 2 C!em, 6. 
 An exhortation to strive for salvation. 
 
 2 Clem, 7. 
 We are saved by grace, not by works. 
 
 Polyc. 1. 
 
 SCANDAL. 
 
 We must not give scandal to the ene- 
 mies of our religion. Ignat. Trail. 8. 
 
 SCHISM. 
 
 The danger of it. Ignat, Ephes. 5. 
 
 Rom. 3. Trail. 7. Phil. 3. 
 Exhortations against it. Ckm, 46. 
 
 SCRIPTURE. 
 
 The Holy Scriptures written by Divine 
 inspiration. Clem. 45. 
 
 SEDITION. 
 
 Against strife and sedition of the people 
 against their bishops and ministers. 
 Clem, 46, 47. 
 
 SIN. 
 
 We must answer to God for the sins of 
 those who belong unto us. Herm, 
 Vis. i 3 ; ii. 2, 3. Sim. vii. 
 
 That we ought not to be partakers of 
 other men's sins. Herm. Cam, ii. 
 iv. 1. 
 
 SPEECH. 
 
 Against evil speaking. Herm. Com, ii. 
 W e must not give countenance to those 
 
 who speak evil of others. Herm, 
 
 Com. ii. 
 
 SPIRIT. 
 
 The Spirit of Christ, the first created. 
 Herm. Sim. vi. 6. 
 
 SUFFER. 
 
 Christ supports all such as suffer for 
 
 him. Mart. Polyc, 2. 
 Exhortation to suffer for Christ. Ignat, 
 
 Rom. Polyc, 2, 3. 
 
 THOUGHT. 
 
 The sinfulness of wicked or filthy 
 thoughts. Herm. Vis. i. 1, 3. Com. 
 iv 
 
 TRANSUBSTANTIATION, 
 
 Against it. Ignat, Ephes, 3, 20. Com- 
 pare Ignat, Smyrn, 7. 
 
 TRINITY. 
 
 Proved. Mart, Ignai. 15. Mart, Polye. 
 14. 
 
 VIRGINITY. 
 
 To be continued in without boasting. 
 Ignat. Polyc. 5. 
 
 UNITY, see Peace. 
 
 Unity with the bishop the best means 
 to secure us against falling into 
 heresy. Ignat, Phil, 2,2,7. Trail, 7, 
 
 Exhortations to peace and unity. Clem. 
 24, 35. Ignat, Ephes, 4. Magna. 
 5, 7. Phibtd, 4, 7. Polyc, 1. 
 
 WAY. 
 
 There are two ways: of life, and of 
 
 death. Sam, 18. 
 How we may go in the way of life. 
 
 Barn, 19. 
 What is the way of death. Harm. 30. 
 
300 
 
 INDEX. 
 
 WORLD. 
 
 We live in this world as in a pilgrimage. 
 Barm. Sim. iii. 1. 
 
 We cannot serve this world and the 
 next. 2 Clem. 6. 
 
 The good and bad not to be distin- 
 guished in this world. Herm. Sim. 
 lii. But they shall be in the other. 
 Herm. Sim. ir. 
 
 WORSHIP. 
 
 Appointed times of public worship. 
 Clem. 40, 41. 
 
 Appointed persons for the performing 
 of it. Clem. 40, 42. 
 
 Settled by the apostles. Clem. 42, 44. 
 
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