Chapter VIII: Part 8

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

Footnote 1038:

Or, “from which disease.”

Footnote 1039:

Literally, “taking up.”

Footnote 1040:

Comp. Eph. ii. 4.

Footnote 1041:

Comp. 1 Tim. ii. 6.

Footnote 1042:

Matt. vi. 14.

Footnote 1043:

1 Tim. vi. 1; Tit. ii 5.

Footnote 1044:

Isa. lii. 5.

Footnote 1045:

Literally, “apart from.”

Footnote 1046:

Literally, “apart from.”

Footnote 1047:

John i. 14.

Footnote 1048:

John viii. 46.

Footnote 1049:

Matt. xxvii. 52.

Footnote 1050:

Literally, “hedge” or “fence.”

Footnote 1051:

Heb. x. 12, 13.

Footnote 1052:

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

Footnote 1053:

Matt. xii. 40.

Footnote 1054:

Literally, “to fight with.”

Footnote 1055:

Some read this and the following clause affirmatively, instead of
interrogatively.

Footnote 1056:

The meaning is, that if they spoke the truth concerning the phantasmal
character of Christ’s death, then Ignatius was guilty of a practical
falsehood in suffering for what was false.

Footnote 1057:

Literally, “to fight with.”

Footnote 1058:

The meaning is, that if they spoke the truth concerning the phantasmal
character of Christ’s death, then Ignatius was guilty of a practical
falsehood in suffering for what was false.

Footnote 1059:

Zech. xii. 10.

Footnote 1060:

Ps. xli. 10.

Footnote 1061:

Comp. John xi. 42.

Footnote 1062:

Ps. lxxxii. 8.

Footnote 1063:

John xi. 25, 26.

Footnote 1064:

_i.e._ the cross.

Footnote 1065:

Both text and meaning are here doubtful.

Footnote 1066:

_i.e._ Satan’s.

Footnote 1067:

Literally, “loud, confused noise.”

Footnote 1068:

The Ebionites, who denied the divine nature of our Lord, are here
referred to.

Footnote 1069:

It seems to be here denied that Nicolas was the founder of this school
of heretics.

Footnote 1070:

Matt. xv. 13.

Footnote 1071:

Phil. iii. 18.

Footnote 1072:

1 Cor. ii. 8.

Footnote 1073:

_i.e._ the least.

Footnote 1074:

The shorter recension reads ἁγνίζετε, and the longer also hesitates
between this and ἀσπάζεται. With the former reading the meaning is
very obscure: it has been corrected as above to ἁγνίζηται.

Footnote 1075:

_i.e._ the least.

Footnote 1076:

The shorter recension reads ἁγνίζετε, and the longer also hesitates
between this and ἀσπάζεται. With the former reading the meaning is
very obscure: it has been corrected as above to ἁγνίζηται.

THE EPISTLE OF IGNATIUS TO THE ROMANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the church which is beloved and enlightened by the will of Him that 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, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy,[1077] and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the Son of the Father: to those who are united, both according to the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in Jesus Christ our God._

LONGER.

_Ignatius, who is also called Theophorus, to the church which has obtained mercy, through the majesty of the Most High God the Father, and of Jesus Christ, His only-begotten Son; the church which is sanctified and enlightened by the will of God, who formed all things that are according to the faith and love of Jesus Christ, our God and Saviour; the church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of credit,[1078] worthy of being deemed holy,[1079] and which presides over love, is named from Christ, and from the Father, and is possessed of the Spirit, which I also salute in the name of Almighty God, and of Jesus Christ His Son: to those who are united, both according to the flesh and spirit, to every one of His commandments, who are filled inseparably with all the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in God, even the Father, and our Lord Jesus Christ._

CHAP. I.—_As a prisoner, I hope to see you._

SHORTER.

Through prayer[1080] to God I have obtained the privilege of seeing your most worthy faces,[1081] and have even[1082] been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to[1083] my lot without hindrance unto the end. For I am afraid of your love,[1084] lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye spare me.

LONGER.

Through prayer to God I have obtained the privilege of seeing your most worthy faces,[1085] even as I earnestly begged might be granted me; for as a prisoner in Christ Jesus I hope to salute you, if indeed it be the will [of God] that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to[1086] my lot without hindrance unto the end. For I am afraid of your love,[1087] lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye do not spare me,[1088] under the pretence of carnal affection.

CHAP. II.—_Do not save me from martyrdom._

SHORTER.

For it is not my desire to act towards you as a man-pleaser,[1089] but as pleasing God, even as also ye please Him. For neither shall I ever have such [another] opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to[1090] the honour of a better work. For if ye are silent concerning me, I shall become God’s; but if you show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for[1091] from the east unto the west. It is good to set from the world unto God, that I may rise again to Him.

LONGER.

For it is not my desire that ye should please men, but God, even as also ye do please Him. For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to[1092] the honour of a better work. For if ye are silent concerning me, I shall become God’s; but if ye show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God, while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for[1093] from the east unto the west, and to become a martyr[1094] in behalf of His own precious[1095] sufferings, so as to pass from the world to God, that I may rise again unto Him.

CHAP. III.—_Pray rather that I may attain to martyrdom._

SHORTER.

Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will; and that I may not merely be called a Christian, but really be found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal.[1096] “For the things which are seen are temporal, but the things which are not seen are eternal.”[1097] For our God, Jesus Christ, now that He is with[1098] the Father, is all the more revealed [in His glory]. Christianity is not a thing[1099] of silence only, but also of [manifest] greatness.

LONGER.

Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will, so that I may not merely be called a Christian, but really found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. “For the things which are seen are temporal, but the things which are not seen are eternal.”[1100] The Christian is not the result[1101] of persuasion, but of power.[1102] When he is hated by the world, he is beloved of God. For says [the Scripture], “If ye were of this world, the world would love its own; but now ye are not of the world, but I have chosen you out of it: continue in fellowship with me.”[1103]

CHAP. IV.—_Allow me to fall a prey to the wild beasts._

SHORTER.

I write to the churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body. Entreat Christ for me, that by these instruments[1104] I may be found a sacrifice [to God]. I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free,[1105] while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus, and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything worldly or vain.

LONGER.

I write to all the churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may not be found troublesome to any one. Then shall I be a true disciple of Jesus Christ, when the world shall not see so much as my body. Entreat the Lord for me, that by these instruments[1106] I may be found a sacrifice to God. I do not, as Peter and Paul, issue commandments unto you. They were apostles of Jesus Christ, but I am the very least [of believers]: they were free,[1107] as the servants of God; while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus Christ, and shall rise again emancipated in Him. And now, being in bonds for Him, I learn not to desire anything worldly or vain.

CHAP. V.—_I desire to die._

SHORTER.

From Syria even unto Rome I fight with beasts,[1108] both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits,[1109] show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.”[1110] May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this]: I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible, envy[1111] me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings,[1112] breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful[1113] torments of the devil come upon me: only let me attain to Jesus Christ.

LONGER.

From Syria even unto Rome I fight with beasts,[1114] both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits,[1115] show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.”[1116] May I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this]: I know what is for my benefit. Now I begin to be a disciple, and have[1117] no desire after anything visible or invisible, that I may attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ.

CHAP. VI.—_By death I shall attain true life._

SHORTER.

All the pleasures of the world, and all the kingdoms of this earth,[1118] shall profit me nothing. It is better for me to die in behalf of[1119] Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”[1120] Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;[1121] and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.

LONGER.

All the ends of the world, and all the kingdoms of this earth,[1122] shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. “For what is a man profited, if he gain the whole world, but lose his own soul?” I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death,[1123] for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.

CHAP. VII.—_Reason of desiring to die._

SHORTER.

The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be ye on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet set your desires on the world. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded to listen to me, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die. My love[1124] has been crucified, and there is no fire in me desiring to be fed;[1125] but there is within me a water that liveth and speaketh,[1126] saying to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.

LONGER.

The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be ye on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet prefer this world to Him. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die for the sake of Christ. My love[1127] has been crucified, and there is no fire in me that loves anything; but there is living water springing up in me,[1128] and which says to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink, namely His blood, which is incorruptible love and eternal life.

CHAP. VIII.—_Be ye favourable to me._

SHORTER.

I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. Be ye willing, then, that ye also may have your desires fulfilled. I entreat you in this brief letter; do ye give credit to me. Jesus Christ will reveal these things to you, [so that ye shall know] that I speak truly. He[1129] is the mouth altogether free from falsehood, by which the Father has truly spoken. Pray ye for me, that I may attain [the object of my desire]. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have wished [well] to me; but if I am rejected, ye have hated me.

LONGER.

I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. “I am crucified with Christ: nevertheless I live; yet no longer I, since Christ liveth in me.”[1130] I entreat you in this brief letter: do not refuse me; believe me that I love Jesus, who was delivered [to death] for my sake. “What shall I render to the Lord for all His benefits towards me?”[1131] Now God, even the Father, and the Lord Jesus Christ, shall reveal these things to you, [so that ye shall know] that I speak truly. And do ye pray along with me, that I may attain my aim in the Holy Spirit. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have loved me; but if I am rejected, ye have hated me.

CHAP. IX.—_Pray for the church in Syria._

SHORTER.

Remember in your prayers the church in Syria, which now has God for its shepherd, instead of me. Jesus Christ alone will oversee it, and your love [will also regard it]. But as for me, I am ashamed to be counted one of them; for indeed I am not worthy, as being the very last of them, and one born out of due time.[1132] But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the churches that have received me in the name of Jesus Christ, and not as a mere passer-by. For even those churches which were not[1133] near to me in the way, I mean according to the flesh,[1134] have gone before me,[1135] city by city, [to meet me.]

LONGER.

Remember in your prayers the church which is in Syria, which, instead of me, has now for its shepherd the Lord, who says, “I am the good Shepherd.” And He alone will oversee it, as well as your love towards Him. But as for me, I am ashamed to be counted one of them; for I am not worthy, as being the very last of them, and one born out of due time. But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the churches which have received me in the name of Jesus Christ, and not as a mere passer-by. For even those churches which were not near to me in the way, have brought me forward, city by city.

CHAP. X.—_Conclusion._

SHORTER.

Now I write these things to you from Smyrna by the Ephesians, who are deservedly most happy. There is also with me, along with many others, Crocus, one dearly beloved by me.[1136] As to those who have gone before me from Syria to Rome for the glory of God, I believe that you are acquainted with them; to whom, [then,] do ye make known that I am at hand. For they are all worthy, both of God and of you; and it is becoming that you should refresh them in all things. I have written these things unto you, on the day before the ninth of the Kalends of September (that[1137] is, on the twenty-third day of August). Fare ye well the end, in the patience of Jesus Christ. Amen.

LONGER.

Now I write these things to you from Smyrna by the Ephesians, who are deservedly most happy. There is also with me, along with many others, Crocus, one dearly beloved by me.[1138] As to those who have gone before me from Syria to Rome for the glory of God, I believe that you are acquainted with them; to whom, [then,] do ye make known that I am at hand. For they are all worthy, both of God and of you; and it is becoming that you should refresh them in all things. I have written these things unto you on the day before the ninth of the Kalends of September. Fare ye well to the end, in the patience of Jesus Christ.

Footnote 1077:

Or, “most holy.”

Footnote 1078:

Or as in the shorter recension.

Footnote 1079:

Or, “most holy.”

Footnote 1080:

Some read, “since I have,” leaving out the following “for,” and
finding the apodosis in “I hope to salute you.”

Footnote 1081:

Literally, “worthy of God.”

Footnote 1082:

Some read, “which I much desired to do.”

Footnote 1083:

Literally, “to receive.”

Footnote 1084:

He probably refers here, and in what follows, to the influence which
their earnest prayers in his behalf might have with God.

Footnote 1085:

Literally, “worthy of God.”

Footnote 1086:

Literally, “to receive.”

Footnote 1087:

He probably refers here, and in what follows, to the influence which
their earnest prayers in his behalf might have with God.

Footnote 1088:

Some read γε instead of μὴ, and translate as in shorter recension.

Footnote 1089:

Some translate as in longer recension, but there is in the one case
ὑμῖν, and in the other ὑμᾶς.

Footnote 1090:

Literally, “have to be inscribed to.”

Footnote 1091:

Literally, “to be found and sent for.”

Footnote 1092:

Literally, “have to be inscribed to.”

Footnote 1093:

Literally, “to be found and sent for.”

Footnote 1094:

The text is here in great confusion.

Footnote 1095:

Literally, “beautiful.” Some read, “it is good to,” etc.

Footnote 1096:

Some read, “good.”

Footnote 1097:

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

Footnote 1098:

Or, “in.”

Footnote 1099:

Literally, “work.”

Footnote 1100:

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

Footnote 1101:

Literally, “work.”

Footnote 1102:

The meaning is here doubtful.

Footnote 1103:

John xv. 19.

Footnote 1104:

_i.e._ by the teeth of the wild beasts.

Footnote 1105:

“Free,” probably from human infirmity.

Footnote 1106:

_i.e._ by the teeth of the wild beasts.

Footnote 1107:

“Free,” probably from human infirmity.

Footnote 1108:

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

Footnote 1109:

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

Footnote 1110:

1 Cor. iv. 4.

Footnote 1111:

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

Footnote 1112:

Some deem this and the following word spurious.

Footnote 1113:

Literally, “evil.”

Footnote 1114:

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

Footnote 1115:

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

Footnote 1116:

1 Cor. iv. 4.

Footnote 1117:

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

Footnote 1118:

Literally, “this age.”

Footnote 1119:

Literally, “into.”

Footnote 1120:

Matt. xvi. 26. Some omit this quotation.

Footnote 1121:

Literally, “to die.”

Footnote 1122:

Literally, “this age.”

Footnote 1123:

Literally, “to die.”

Footnote 1124:

Some understand by _love_ in this passage, _Christ Himself_; others
regard it as referring to _the natural desires of the heart_.

Footnote 1125:

Literally, “desiring material.”

Footnote 1126:

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

Footnote 1127:

Some understand by _love_ in this passage, _Christ Himself_; others
regard it as referring to _the natural desires of the heart_.

Footnote 1128:

Comp. John iv. 14.

Footnote 1129:

Some refer this to Ignatius himself.

Footnote 1130:

Gal. ii. 20.

Footnote 1131:

Ps. cxvi. 12.

Footnote 1132:

Comp. 1 Cor. xv. 8, 9.

Footnote 1133:

Some refer this to the jurisdiction of Ignatius.

Footnote 1134:

_i.e._ the outward road he had to travel.

Footnote 1135:

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

Footnote 1136:

Literally, “the name desired to me.”

Footnote 1137:

This clause is evidently an explanatory gloss which has crept into the
text.

Footnote 1138:

Literally, “the name desired to me.”

THE EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the church of God the Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia, which has obtained mercy, and is established in the harmony of God, and rejoiceth unceasingly[1139] in the passion of our Lord, and is filled with all mercy through His resurrection; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially if [men] are in unity with the bishop, the presbyters, and the deacons, who have been appointed according to the mind of Jesus Christ, whom He has established in security, after His own will, and by His Holy Spirit._

LONGER.

_Ignatius, who is also called Theophorus, to the church of God the Father, and of the Lord Jesus Christ, which is at Philadelphia, which has obtained mercy through love, and is established in the harmony of God, and rejoiceth unceasingly[1140] in the passion of our Lord Jesus, and is filled with all mercy through His resurrection; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially to those who are in unity with the bishop, and the presbyters, and the deacons, who have been appointed by the will of God the Father, through the Lord Jesus Christ, who, according to His own will, has firmly established His church upon a rock, by a spiritual building, not made with hands, against which the winds and the floods have beaten, yet have not been able to overthrow it:[1141] yea, and may spiritual wickedness never be able to do so, but be thoroughly weakened by the power of Jesus Christ our Lord._

CHAP. I.—_Praise of the bishop._

SHORTER.

Which bishop,[1142] I know, obtained the ministry which pertains to the common [weal], not of himself, neither by men,[1143] nor through vainglory, but by the love of God the Father, and the Lord Jesus Christ; at whose meekness I am struck with admiration, and who by his silence is able to accomplish more than those who vainly talk. For he is in harmony with the commandments [of God], even as the harp is with its strings. Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite[1144] meekness of the living God.

LONGER.

Having beheld your bishop, I know that he was not selected to undertake the ministry which pertains to the common [weal], either by himself or by men,[1145] or out of vainglory, but by the love of Jesus Christ, and of God the Father, who raised Him from the dead; at whose meekness I am struck with admiration, and who by His silence is able to accomplish more than they who talk a great deal. For he is in harmony with the commandments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest.[1146] Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God.

CHAP. II.—_Maintain union with the bishop._

SHORTER.

Wherefore, as children of light and truth, flee from division and wicked doctrines; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captive[1147] those that are running towards God; but in your unity they shall have no place.

LONGER.

Wherefore, as children of light and truth, avoid the dividing of your unity, and the wicked doctrine of the heretics, from whom “a defiling influence has gone forth into all the earth.”[1148] But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep’s clothing,[1149] who, by means of a pernicious pleasure, carry captive[1150] those that are running towards God; but in your unity they shall have no place.

CHAP. III.—_Avoid schismatics._

SHORTER.

Keep yourselves from those evil plants which Jesus Christ does not tend, because they are not the planting of the Father. Not that I have found any division among you, but exceeding purity. For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of repentance, return into the unity of the church, these, too, shall belong to God, that they may live according to Jesus Christ. Do not err, my brethren. If any man follows him that makes a schism in the church, he shall not inherit the kingdom of God. If any one walks according to a strange[1151] opinion, he agrees not with the passion [of Christ].

LONGER.

Keep yourselves, then, from those evil plants which Jesus Christ does not tend, but that wild beast, the destroyer of men, because they are not the planting of the Father, but the seed of the wicked one. Not that I have found any division among you do I write these things; but I arm you beforehand, as the children of God. For as many as are of Christ are also with the bishop; but as many as fall away from him, and embrace communion with the accursed, these shall be cut off along with them. For they are not Christ’s husbandry, but the seed of the enemy, from whom may you ever be delivered by the prayers of the shepherd, that most faithful and gentle shepherd who presides over you. I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the church, that through your kindness and forbearance they may recover[1152] themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ. Brethren, be not deceived. If any man follows him that separates from the truth, he shall not inherit the kingdom of God; and if any man does not stand aloof from the preacher of falsehood, he shall be condemned to hell. For it is obligatory neither to separate from the godly, nor to associate with the ungodly. If any one walks according to a strange[1153] opinion, he is not of Christ, nor a partaker of His passion; but is a fox,[1154] a destroyer of the vineyard of Christ. Have no fellowship[1155] with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family. For says [the Scripture], “Thine eye shall not spare him.”[1156] You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”[1157] I do not mean that you should beat them or persecute them, as do the Gentiles “that know not the Lord and God;”[1158] but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and “will have all men to be saved, and to come to the knowledge of the truth.”[1159] Wherefore “He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust;”[1160] of whose kindness the Lord, wishing us also to be imitators, says, “Be ye perfect, even as also your Father that is in heaven is perfect.”[1161]

CHAP. IV.—_Have but one Eucharist, etc._

SHORTER.

Take ye heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth[1162]] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever ye do, ye may do it according to [the will of] God.

LONGER.

I have confidence of you in the Lord, that ye will be of no other mind. Wherefore I write boldly to your love, which is worthy of God, and exhort you to have but one faith, and one [kind of] preaching, and one Eucharist. For there is one flesh of the Lord Jesus Christ; and His blood which shed for us is one; one loaf also is broken to all [the communicants], and one cup is distributed among them all: there is but one altar for the whole church, and one bishop, with the presbytery and deacons, my fellow-servants. Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism;[1163] and one church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as “a peculiar people, and a holy nation,”[1164] to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God;[1165] and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law. Children, obey your parents, and have an affection for them, as workers together with God for your birth [into the world]. Servants, be subject to your masters in God, that ye may be the freed-men of Christ.[1166] Husbands, love your wives, as fellow-servants of God, as your own body, as the partners of your life, and your co-adjutors in the procreation of children. Virgins, have Christ alone before your eyes, and His Father in your prayers, being enlightened by the Spirit. May I have pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity.[1167] Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken.[1168] For I pray that, being found worthy of God, I may be found at their feet in the kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph, and Isaiah, and the rest of the prophets; as of Peter, and Paul, and the rest of the apostles, that were married men. For they entered into these marriages not for the sake of appetite, but out of regard for the propagation of mankind. Fathers, “bring up your children in the nurture and admonition of the Lord;”[1169] and teach them the holy Scriptures, and also trades, that they may not indulge in idleness. Now [the Scripture] says, “A righteous father educates [his children] well; his heart shall rejoice in a wise son.”[1170] Masters, be gentle towards your servants, as holy Job has taught you;[1171] for there is one nature, and one family of mankind. For “in Christ there is neither bond nor free.”[1172] Let governors be obedient to Cæsar; soldiers to those that command them; deacons to the presbyters, as to high-priests; the presbyters, and deacons, and the rest of the clergy, together with all the people, and the soldiers, and the governors, and Cæsar [himself], to the bishop; the bishop to Christ, even as Christ to the Father. And thus unity is preserved throughout. Let not the widows be wanderers about, nor fond of dainties, nor gadders from house to house; but let them be like Judith, noted for her seriousness; and like Anna, eminent for her sobriety. I do not ordain these things as an apostle: for “who am I, or what is my father’s house,”[1173] that I should pretend to be equal in honour to them? But as your “fellow-soldier,”[1174] I hold the position of one who [simply] admonishes you.

CHAP. V.—_Pray for me._

SHORTER.

My brethren, I am greatly enlarged in loving you; and rejoicing exceedingly [over you], I seek to secure your safety. Yet it is not I, but Jesus Christ, for whose sake being bound I fear the more, inasmuch as I am not yet perfect. But your prayer to God shall make me perfect, that I may attain to that portion which through mercy has been allotted me, while I flee to the gospel as to the flesh of Jesus, and to the apostles as to the presbytery of the church. And let us also love the prophets, because they too have proclaimed the gospel,[1175] and placed their hope in Him,[1176] and waited for Him; in whom also believing, they were saved, through union to Jesus Christ, being holy men, worthy of love and admiration, having had witness borne to them by Jesus Christ, and being reckoned along with [us] in the gospel of the common hope.

LONGER.

My brethren, I am greatly enlarged in loving you; and rejoicing exceedingly [over you], I seek to secure your safety. Yet it is not I, but the Lord Jesus through me; for whose sake being bound, I fear the more, for I am not yet perfect. But your prayer to God—shall make me perfect, that I may attain that to which I have been called, while I flee to the gospel as to the flesh of Jesus Christ, and to the apostles as the presbytery of the church. I do also love the prophets as those who announced Christ, and as being partakers of the same Spirit with the apostles. For as the false prophets and the false apostles drew [to themselves] one and the same wicked, deceitful, and seducing[1177] spirit; so also did the prophets and the apostles receive from God, through Jesus Christ, one and the same Holy Spirit, who is good, and sovereign,[1178] and true, and the Author of [saving] knowledge.[1179] For there is one God of the Old and New Testament, “one Mediator between God and men,” for the creation of both intelligent and sensitive beings, and in order to exercise a beneficial and suitable providence [over them]. There is also one Comforter, who displayed[1180] His power in Moses, and the prophets, and apostles. All the saints, therefore, were saved by Christ, hoping in Him, and waiting for Him; and they obtained through Him salvation, being holy ones, worthy of love and admiration, having testimony borne to them by Jesus Christ, in the gospel of our common hope.

CHAP. VI.—_Do not accept Judaism._

SHORTER.

But if any one preach the Jewish law[1181] unto you, listen not to him. For it is better to hearken to Christian doctrine from a man who has been circumcised, than to Judaism from one uncircumcised. But if either of such persons do not speak concerning Jesus Christ, they are in my judgment but as monuments and sepulchres of the dead, upon which are written only the names of men. Flee therefore the wicked devices and snares of the prince of this world, lest at any time being conquered[1182] by his artifices,[1183] ye grow weak in your love. But be ye all joined together[1184] with an undivided heart. And I thank my God that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened[1185] any one either in much or in little. And I wish for all among whom I have spoken, that they may not possess that for a testimony against them.

LONGER.

If any one preaches the one God of the law and the prophets, but denies Christ to be the Son of God, he is a liar, even as also is his father the devil,[1186] and is a Jew falsely-so-called, being possessed of[1187] mere carnal circumcision. If any one confesses Christ Jesus the Lord, but denies the God of the law and of the prophets, saying that the Father of Christ is not the Maker of heaven and earth, he has not continued in the truth any more than his father the devil, and is a disciple of Simon Magus, not of the Holy Spirit. If any one says there is one God, and also confesses Christ Jesus, but thinks the Lord to be a mere man, and not the only-begotten[1188] God, and Wisdom, and the Word of God, and deems Him to consist merely of a soul and body, such an one is a serpent, that preaches deceit and error for the destruction of men. And such a man is poor in understanding, even as by name he is an Ebionite.[1189] If any one confesses the truths mentioned,[1190] but calls lawful wedlock, and the procreation of children, destruction and pollution, or deems certain kinds of food abominable, such an one has the apostate dragon dwelling within him. If any one confesses the Father, and the Son, and the Holy Ghost, and praises the creation, but calls the incarnation merely an appearance, and is ashamed of the passion, such an one has denied the faith, not less than the Jews who killed Christ. If any one confesses these things, and that God the Word did dwell in a human body, being within it as the Word, even as the soul also is in the body, because it was God that inhabited it, and not a human soul, but affirms that unlawful unions are a good thing, and places the highest happiness[1191] in pleasure, as does the man who is falsely called a Nicolaitan, this person can neither be a lover of God, nor a lover of Christ, but is a corrupter of his own flesh, and therefore void of the Holy Spirit, and a stranger to Christ. All such persons are but monuments and sepulchres of the dead, upon which are written only the names of dead men. Flee, therefore, the wicked devices and snares of the spirit which now worketh in the children of this world,[1192] lest at any time being overcome,[1193] ye grow weak in your love. But be ye all joined together[1194] with an undivided heart and a willing mind, “being of one accord and of one judgment,”[1195] being always of the same opinion about the same things, both when you are at ease and in danger, both in sorrow and in joy. I thank God, through Jesus Christ, that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened any one either in much or in little. And I wish for all among whom I have spoken, that they may not possess that for a testimony against them.

CHAP. VII.—_I have exhorted you to unity._

SHORTER.

For though some would have deceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both whence it comes and whither it goes,[1196] and detects the secrets [of the heart]. For, when I was among you, I cried, I spoke with a loud voice: Give heed to the bishop, and to the presbytery and deacons. Now, some suspected me of having spoken thus, as knowing beforehand the division caused by some among you.[1197] But He is my witness, for whose sake I am in bonds, that I got no intelligence from any man.[1198] But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies[1199] as the temples of God;[1200] love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father.

LONGER.

For though some would have deceived me according to the flesh, yet my spirit is not deceived; for I have received it from God. For it knows both whence it comes and whither it goes, and detects the secrets [of the heart]. For when I was among you, I cried, I spoke with a loud voice—the word is not mine, but God’s—Give heed to the bishop, and to the presbytery and deacons. But if ye suspect that I spake thus, as having learned beforehand the division caused by some among you, He is my witness, for whose sake I am in bonds, that I learned nothing of it from the mouth of any man. But the Spirit made an announcement to me, saying as follows: Do nothing without the bishop; keep your bodies[1201] as the temples of God; love unity; avoid divisions; be ye followers of Paul, and of the rest of the apostles, even as they also were of Christ.

CHAP. VIII.—_The same continued._

SHORTER.

I therefore did what belonged to me, as a man devoted to[1202] unity. For where there is division and wrath, God doth not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop.[1203] I trust [as to you] in the grace of Jesus Christ, who shall free you from every bond. And I exhort you to do nothing out of strife, but according to the doctrine of Christ. When I heard some saying, If I do not find it in the ancient[1204] Scriptures, I will not believe the gospel; on my saying to them, It is written, they answered me, That remains to be proved. But to me Jesus Christ is in the place of all that is ancient: His cross, and death, and resurrection, and the faith[1205] which is by Him, are undefiled monuments of antiquity; by which I desire, through your prayers, to be justified.

LONGER.

I therefore did what belonged to me, as a man devoted to unity; adding this also, that where there is diversity of judgment, and wrath, and hatred, God does not dwell. To all them that repent, God grants forgiveness, if they with one consent return to the unity of Christ, and communion with the bishop.[1206] I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness.[1207] I therefore exhort you that ye do nothing out of strife,[1208] but according to the doctrine of Christ. For I have heard some saying, If I do not find the gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit.[1209] “It is hard to kick against the pricks;”[1210] it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles.

CHAP. IX.—_The Old Testament is good: the New Testament is better._

SHORTER.

The priests[1211] indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been entrusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the church. All these have for their object the attaining to the unity of God. But the gospel possesses something transcendent [above the former dispensation], viz. the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him,[1212] but the gospel is the perfection of immortality.[1213] All these things are good together, if ye believe in love.

LONGER.