The Writings of the Apostolic Fathers

CHAP. LVIII.—_Blessings sought for all that call upon God._

May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh—who chose our Lord Jesus Christ and us through Him to be a peculiar[256] people—grant to every soul that calleth upon His glorious and holy name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen.

CHAP. LIX.—_The Corinthians are exhorted speedily to send back word that peace has been restored. The benediction._

Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus; that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion,[257] from everlasting to everlasting.[258] Amen.

Footnote 1:

In the only known MS. of this epistle, the title is thus given at the close.

Footnote 2:

Literally, “is greatly blasphemed.”

Footnote 3:

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

Footnote 4:

Eph. v. 21; 1 Pet. v. 5.

Footnote 5:

Acts xx. 35.

Footnote 6:

Literally, “ye embraced it in your bowels.”

Footnote 7:

1 Pet. ii. 17.

Footnote 8:

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

Footnote 9:

Tit. iii. 1.

Footnote 10:

Prov. vii. 3.

Footnote 11:

Literally, “enlargement.”

Footnote 12:

Deut. xxxii. 15.

Footnote 13:

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

Footnote 14:

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

Footnote 15:

Wisd. ii. 24.

Footnote 16:

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

Footnote 17:

Gen. xxvii. 41, etc.

Footnote 18:

Gen. xxxvii.

Footnote 19:

Ex. ii. 14.

Footnote 20:

Num. xii. 14, 15.

Footnote 21:

Num. xvi. 33.

Footnote 22:

1 Kings xviii. 8, etc.

Footnote 23:

Literally, “those who have been athletes.”

Footnote 24:

Some fill up the _lacuna_ here found in the MS. so as to read, “have come to a grievous death.”

Footnote 25:

Literally “good.”

Footnote 26:

_Seven_ imprisonments of St Paul are not referred to in Scripture.

Footnote 27:

Archbishop Wake here reads “scourged.” We have followed the most recent critics in filling up the numerous _lacunæ_ in this chapter.

Footnote 28:

Some think _Rome_, others _Spain_, and others even _Britain_, to be here referred to.

Footnote 29:

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

Footnote 30:

Some suppose these to have been the names of two eminent female martyrs under Nero; others regard the clause as an interpolation.

Footnote 31:

Literally, “have reached to the stedfast course of faith.”

Footnote 32:

Gen. ii. 23.

Footnote 33:

Some insert “Father.”

Footnote 34:

Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

Footnote 35:

Jonah iii.

Footnote 36:

Ezek. xxxiii. 11.

Footnote 37:

Ezek. xviii. 30.

Footnote 38:

Comp. Isa. i. 18.

Footnote 39:

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

Footnote 40:

Isa. i. 16-20.

Footnote 41:

Some read ματαιολογίαν, _vain talk_.

Footnote 42:

Gen. v. 24; Heb. xi. 5. Literally, “and his death was not found.”

Footnote 43:

Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; James ii. 23.

Footnote 44:

Gen. xii. 1-3.

Footnote 45:

Gen. xiii. 14-16.

Footnote 46:

Gen. xv. 5, 6; Rom. iv. 3.

Footnote 47:

Gen. xxi. 22; Heb. xi. 17.

Footnote 48:

Gen. xix.; comp. 2 Pet. ii. 6-9.

Footnote 49:

So Joseph. _Antiq._ i. 11, 4; Irenæus, _Adv. Hær._ iv. 31.

Footnote 50:

Literally, “become a judgment and sign.”

Footnote 51:

Josh. ii.; Heb. xi. 31.

Footnote 52:

Others of the fathers adopt the same allegorical interpretation, _e.g._ Justin Mar. _Dial. c. Tryph._ n. 111; Irenæus, _Adv. Hær._ iv. 20.

Footnote 53:

Jer. ix. 28, 24; 1 Cor. i. 31; 2 Cor. x. 17.

Footnote 54:

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

Footnote 55:

Isa. lxvi. 2.

Footnote 56:

Prov. ii. 21, 22.

Footnote 57:

Ps. xxxvii. 35-37. “Remnant” probably refers either to the memory or _posterity_ of the righteous.

Footnote 58:

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

Footnote 59:

Ps. lxii. 4.

Footnote 60:

Ps. lxxviii. 36, 37.

Footnote 61:

Ps. xxxi. 18.

Footnote 62:

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

Footnote 63:

Ps. xii. 3-5.

Footnote 64:

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

Footnote 65:

The reading of the MS. is τῆς πληγῆς, “purify, or free Him, from stripes.” We have adopted the emendation of Junius.

Footnote 66:

Wotton reads, “If He make.”

Footnote 67:

Or, “_fill_ Him with understanding,” if πλῆσαι should be read instead of πλάσαι, as Grabe suggests.

Footnote 68:

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

Footnote 69:

Ps. xxii. 6-8.

Footnote 70:

Heb. xi. 37.

Footnote 71:

Gen. xviii. 27.

Footnote 72:

Job i. 1.

Footnote 73:

Job xiv. 4, 5.

Footnote 74:

Num. xii. 7; Heb. iii. 2.

Footnote 75:

Some fill up the _lacuna_ which here occurs in the MS. by “Israel.”

Footnote 76:

Ex. iii. 11, iv. 10.

Footnote 77:

This is not found in Scripture.

Footnote 78:

Or, as some render, “to whom.”

Footnote 79:

Ps. lxxxix. 21.

Footnote 80:

Or, “when Thou judgest.”

Footnote 81:

Literally, “in my inwards.”

Footnote 82:

Literally, “bloods.”

Footnote 83:

Ps., li. 1-17.

Footnote 84:

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

Footnote 85:

Or, “collections.”

Footnote 86:

Job xxxviii. 11.

Footnote 87:

Or, “stations.”

Footnote 88:

Prov. xx. 27.

Footnote 89:

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

Footnote 90:

Or, “the presbyters.”

Footnote 91:

Some read, “by their silence.”

Footnote 92:

Comp. 1 Tim. v. 21.

Footnote 93:

Some translate, “who turn to Him.”

Footnote 94:

Ps. xxxiv. 11-17.

Footnote 95:

Ps. xxxii. 10.

Footnote 96:

Or, as some render, “neither let us have any doubt of.”

Footnote 97:

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

Footnote 98:

Hab. ii. 3; Heb. x. 37.

Footnote 99:

Mal. iii. 1.

Footnote 100:

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

Footnote 101:

Comp. Luke viii. 5.

Footnote 102:

This fable respecting the phœnix is mentioned by Herodotus (ii. 73), and by Pliny (_Nat. Hist._ x. 2), and is used as above by Tertullian (_De Resurr._ § 13), and by others of the fathers.

Footnote 103:

Literally, “the mightiness of His promise.”

Footnote 104:

Ps. xxviii. 7, or from some apocryphal book.

Footnote 105:

Comp. Ps. iii. 6.

Footnote 106:

Job xix. 25, 26.

Footnote 107:

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

Footnote 108:

Or “majesty.”

Footnote 109:

Wisd. xii. 12, xi. 22.

Footnote 110:

Comp. Matt. xxiv. 35.

Footnote 111:

Literally, “If the heavens,” etc.

Footnote 112:

Ps. xix. 1-3.

Footnote 113:

Literally, “abominable lusts of evil deeds.”

Footnote 114:

Ps. cxxxix. 7-10.

Footnote 115:

Literally, “has made us to Himself a part of election.”

Footnote 116:

Literally, “sowed abroad.”

Footnote 117:

Deut. xxxii. 8, 9.

Footnote 118:

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

Footnote 119:

Some translate, “youthful lusts.”

Footnote 120:

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

Footnote 121:

Job xi. 2, 3. The translation is doubtful.

Footnote 122:

Literally, “what are the ways of His blessing.”

Footnote 123:

Literally, “unroll.”

Footnote 124:

Comp. James ii. 21.

Footnote 125:

Some translate, “knowing what was to come.”

Footnote 126:

Gen. xxii.

Footnote 127:

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

Footnote 128:

The meaning is here very doubtful. Some translate, “the gifts which were given to Jacob by Him,” _i.e._ God.

Footnote 129:

MS. αὐτῶν, referring to the gifts: we have followed the emendation αὐτοῦ, adopted by most editors. Some refer the word to _God_, and not _Jacob_.

Footnote 130:

Comp. Rom. ix. 5.

Footnote 131:

Gen. xxii. 17, xxviii. 4.

Footnote 132:

Or, “commandment.”

Footnote 133:

Or, “in addition to all.”

Footnote 134:

Gen. i. 26, 27.

Footnote 135:

Gen. i. 28.

Footnote 136:

Or, “let us consider.”

Footnote 137:

Or, “labourer.”

Footnote 138:

Isa. xl. 10, lxii. 11; Rev. xxii. 12.

Footnote 139:

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

Footnote 140:

Dan. vii. 10.

Footnote 141:

Isa. vi. 3.

Footnote 142:

1 Cor. ii. 9.

Footnote 143:

Some translate, “in liberty.”

Footnote 144:

Or, “of the ages.”

Footnote 145:

The reading is doubtful: some have ἀφιλοξενίαν, “want of a hospitable spirit.”

Footnote 146:

Rom. i. 32.

Footnote 147:

Literally, “didst run with.”

Footnote 148:

Literally, “didst weave.”

Footnote 149:

Or, “layest a snare for.”

Footnote 150:

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

Footnote 151:

Literally, “that which saves us.”

Footnote 152:

Or, “rejoices to behold.”

Footnote 153:

Or, “knowledge of immortality.”

Footnote 154:

Heb. i. 3, 4.

Footnote 155:

Ps. civ. 4; Heb. i. 7.

Footnote 156:

Some render, “to the Son.”

Footnote 157:

Ps. ii. 7, 8; Heb. i. 5.

Footnote 158:

Ps. cx. 1; Heb. i. 13.

Footnote 159:

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

Footnote 160:

Literally, “in these there is use.”

Footnote 161:

1 Cor. xii. 12, etc.

Footnote 162:

Literally, “all breathe together.”

Footnote 163:

Literally, “use one subjection.”

Footnote 164:

Literally, “according as he has been placed in his charism.”

Footnote 165:

Comp. Prov. xxvii. 2.

Footnote 166:

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

Footnote 167:

Comp. Ps. cxxxix. 15.

Footnote 168:

Literally, “and silly and uninstructed.”

Footnote 169:

Literally, “a breath.”

Footnote 170:

Or, “has perceived.”

Footnote 171:

Some render, “they perished at the gates.”

Footnote 172:

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

Footnote 173:

Some join κατὰ καιροὺς τεταγμένους, “at stated times,” to the next sentence.

Footnote 174:

Literally, “to His will.”

Footnote 175:

Or, “consider.”

Footnote 176:

Or, “by the command of.”

Footnote 177:

Or, “by the command of.”

Footnote 178:

Literally, “both things were done.”

Footnote 179:

Or, “confirmed by.”

Footnote 180:

Or, “having tested them in spirit.”

Footnote 181:

Or, “overseers.”

Footnote 182:

Or, “servants.”

Footnote 183:

Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX. have, “I will give thy rulers in peace, and thy overseers in righteousness.”

Footnote 184:

Num. xii. 10; Heb. iii. 5.

Footnote 185:

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

Footnote 186:

See Num. xvii.

Footnote 187:

Literally, “on account of the title of the oversight.” Some understand this to mean, “in regard to the dignity of the episcopate;” and others simply, “on account of the oversight.”

Footnote 188:

The meaning of this passage is much controverted. Some render, “left a list of other approved persons;” while others translate the unusual word ἐπινομὴ, which causes the difficulty, by “testamentary direction,” and many others deem the text corrupt. We have given what seems the simplest version of the text as it stands.

Footnote 189:

_i.e._ the apostles.

Footnote 190:

Or, “oversight.”

Footnote 191:

Literally, “presented the offerings.”

Footnote 192:

Or, “Ye perceive.”

Footnote 193:

Or, “For.”

Footnote 194:

Dan. vi. 16.

Footnote 195:

Dan. iii. 20.

Footnote 196:

Literally, “worshipped.”

Footnote 197:

Literally, “serve.”

Footnote 198:

Or, “lifted up.”

Footnote 199:

Literally, “to such examples it is right that we should cleave.”

Footnote 200:

Not found in Scripture.

Footnote 201:

Literally, “be.”

Footnote 202:

Or, “thou wilt overthrow.”

Footnote 203:

Ps. xviii. 25, 26.

Footnote 204:

Or, “war.” Comp. James iv. 1.

Footnote 205:

Comp. Eph. iv. 4-6.

Footnote 206:

Rom. xii. 5.

Footnote 207:

This clause is wanting in the text.

Footnote 208:

This clause is wanting in the text.

Footnote 209:

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

Footnote 210:

Literally, “in the beginning of the gospel.”

Footnote 211:

Or, “spiritually.”

Footnote 212:

1 Cor. iii. 13, etc.

Footnote 213:

Or, “inclinations for one above another.”

Footnote 214:

Literally, “of conduct in Christ.”

Footnote 215:

Or, “aliens from us,” _i.e._ the Gentiles.

Footnote 216:

Literally, “remove.”

Footnote 217:

Literally, “becoming merciful.”

Footnote 218:

Ps. cxviii. 19, 20.

Footnote 219:

James v. 20; 1 Pet. iv. 8.

Footnote 220:

Comp. 1 Cor. xiii. 4, etc.

Footnote 221:

Literally, “visitation.”

Footnote 222:

Or, “good.”

Footnote 223:

Isa. xxvi. 20.

Footnote 224:

Ps. xxxii. 1, 2.

Footnote 225:

Or, “look to.”

Footnote 226:

Or, “righteously.”

Footnote 227:

Num. xvi.

Footnote 228:

Ex. xiv.

Footnote 229:

Ps. lxix. 31, 32.

Footnote 230:

Or, “sacrifice.”

Footnote 231:

Ps. l. 14, 15.

Footnote 232:

Ps. li. 17.

Footnote 233:

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

Footnote 234:

Ex. xxxii. 9, etc.

Footnote 235:

Ex. xxxii. 32.

Footnote 236:

Or, “mighty.”

Footnote 237:

Literally, “be wiped out.”

Footnote 238:

Literally, “the multitude.”

Footnote 239:

Or, “receive.”

Footnote 240:

Ps. xxiv. 1; 1 Cor. x. 26, 28.

Footnote 241:

Literally, “and having received their prices, fed others.”

Footnote 242:

Judith viii. 30.

Footnote 243:

Esther vii. viii.

Footnote 244:

Literally, “there shall be to them a fruitful and perfect remembrance, with compassions both towards God and the saints.”

Footnote 245:

Or, “they unite.”

Footnote 246:

Ps. cxviii. 18.

Footnote 247:

Prov. iii. 12: Heb. xii. 6.

Footnote 248:

Ps. cxli. 5.

Footnote 249:

Literally, “hand.”

Footnote 250:

Literally, “err” or “sin.”

Footnote 251:

Job v. 17-26.

Footnote 252:

Literally, “to be found small and esteemed.”

Footnote 253:

Literally, “His hope.”

Footnote 254:

Prov. i. 23-31.

Footnote 255:

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

Footnote 256:

Comp. Tit. ii. 14.

Footnote 257:

Literally, “an eternal throne.”

Footnote 258:

Literally, “from the ages to the ages of ages.”

THE SECOND EPISTLE OF CLEMENT.

INTRODUCTORY NOTICE.

The first certain reference which is made by any early writer to this so-called Epistle of Clement is found in these words of Eusebius (_Hist. Eccl._ iii. 38): “We must know that there is also a second Epistle of Clement. But we do not regard it as being equally notable with the former, since we know of none of the ancients that have made use of it.” Several critics in modern times have endeavoured to vindicate the authenticity of this epistle. But it is now generally regarded as one of the many writings which have been falsely ascribed to Clement. Besides the want of external evidence, indicated even by Eusebius in the above extract, the diversity of style clearly points to a different writer from that of the first epistle. A commonly accepted opinion among critics at the present day is, that this is not an epistle at all, but a fragment of one of the many homilies falsely ascribed to Clement. There can be no doubt, however, that in the catalogue of writings contained in the Alexandrian MS. it is both styled an epistle, and, as well as the other which accompanies it, is attributed to Clement. As the MS. is certainly not later than the fifth century, the opinion referred to must by that time have taken firm root in the church; but in the face of internal evidence, and in want of all earlier testimony, such a fact goes but a small way to establish its authenticity.

THE SECOND EPISTLE OF CLEMENT.[259]

CHAP. I.—_We ought to think highly of Christ._

Brethren, it is fitting that you should think of Jesus Christ as of God,—as the Judge of the living and the dead. And it does not become us to think lightly of our salvation; for if we think little of Him, we shall also hope but to obtain little [from Him]. And those of us who hear carelessly of these things, as if they were of small importance, commit sin, not knowing whence we have been called, and by whom, and to what place, and how much Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him? or what fruit that shall be worthy of that which He has given to us? For, indeed, how great are the benefits[260] which we owe to Him! He has graciously given us light; as a Father, He has called us sons; He has saved us when we were ready to perish. What praise, then, shall we give to Him, or what return shall we make for the things which we have received?[261] We were deficient[262] in understanding, worshipping stones and wood, and gold, and silver, and brass, the works of men’s hands;[263] and our whole life was nothing else than death. Involved in blindness, and with such darkness[264] before our eyes, we have received sight, and through His will have laid aside that cloud by which we were enveloped. For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed,[265] and that we had no hope of salvation except it came to us from Him. For He called us when we were not,[266] and willed that out of nothing we should attain a real existence.[267]

CHAP. II.—_The church, formerly barren, is now fruitful._

“Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for she that is desolate hath many more children than she that hath an husband.”[268] In that He said, “Rejoice, thou barren that bearest not,” He referred to us, for our church was barren before that children were given to her. But when He said, “Cry out, thou that travailest not,” He means this, that we should sincerely offer up our prayers to God, and should not, like women in travail, show signs of weakness.[269] And in that He said, “For she that is desolate hath many more children than she that hath an husband,” [He means] that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God.[270] And another Scripture saith, “I came not to call the righteous, but sinners.”[271] This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ desire to save the things which were perishing,[272] and has saved many by coming and calling us when hastening to destruction.[273]

CHAP. III.—_The duty of confessing Christ._

Since, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, but should attain through Him to the knowledge of the true Father, whereby shall we show that we do indeed know Him,[274] but by not denying Him through whom this knowledge has been attained? For He himself declares, “Whosoever shall confess me before men, him will I confess before my Father.”[275] This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind.[276] For He says in Isaiah, “This people honoureth me with their lips, but their heart is far from me.”[277]

CHAP. IV.—_True confession of Christ._

Let us, then, not only call Him Lord, for that will not save us. For He saith, “Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness.”[278] Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him,[279] and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord hath said, “Even though ye were gathered together to[280] me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity.”[281]

CHAP. V.—_This world should be despised._

Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, “Ye shall be as lambs in the midst of wolves.”[282] And Peter answered and said unto Him,[283] “What, then, if the wolves shall tear in pieces the lambs?” Jesus said unto Peter, “The lambs have no cause after they are dead to fear[284] the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.”[285] And consider,[286] brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting.[287] By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness.

CHAP. VI.—_The present and future worlds are enemies to each other._

Now the Lord declares, “No servant can serve two masters.”[288] If we desire, then, to serve both God and mammon, it will be unprofitable for us. “For what will it profit if a man gain the whole world, and lose his own soul?”[289] This world and the next are two enemies. The one urges[290] to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot therefore be the friends of both; and it behoves us, by renouncing the one, to make sure[291] of the other. Let us reckon[292] that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.”[293] Now, if men so eminently righteous are not able by their righteousness to deliver their children, how[294] can we hope to enter into the royal residence[295] of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?

CHAP. VII.—_We must strive in order to be crowned._

Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward;[296] yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight[297] course, even the race that is incorruptible; and let us in great numbers set out[298] for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember[299] that he who strives in the corruptible contest, if he be found acting unfairly,[300] is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall _he_ have to bear? For of those who do not preserve the seal[301] [unbroken], [the Scripture] saith, “Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.”[302]

CHAP. VIII.—_The necessity of repentance while we are on earth._

As long, therefore, as we are upon earth, let us practise repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, “If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much.”[303] This, then, is what He means: “Keep the flesh holy and the seal undefiled, that [304]ye may receive eternal life.”[305]

CHAP. IX.—_We shall be judged in the flesh._

And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight,[306] if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh. As Christ[307] the Lord who saved us, though He was first a Spirit, became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God. While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts. Let us therefore give Him praise, not with the mouth only, but also with the heart, that He may accept us as sons. For the Lord has said, “Those are my brethren who do the will of my Father.”[308]

CHAP. X.—_Vice is to be forsaken, and virtue followed._

Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly[309] follow after virtue, but forsake every wicked tendency[310] which would lead us into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it [_i.e._ peace] as are[311] influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment incurs, or what felicity is involved in the future promise. And if, indeed, they themselves only did such things, it would be [the more] tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, not knowing that they shall receive a double condemnation, both they and those that hear them.

CHAP. XI.—_We ought to serve God, trusting in His promises._

Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, “Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them [accomplished]. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things.”[312] Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, “which ear hath not heard, nor eye seen, neither have entered into the heart of man.”[313]

CHAP. XII.—_We are constantly to look for the kingdom of God._

Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, “When two shall be one, and that which is without as that which is within, and the male with the female, neither male nor female.”[314] Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And “that which is without as that which is within” meaneth this: He calls the soul “that which is within,” and the body “that which is without.” As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And “the male with the female, neither male nor female, this”[315]....

Footnote 259:

No title, not even a letter, is preserved in the MS.

Footnote 260:

Literally, “holy things.”

Footnote 261:

Comp. Ps. cxvi. 12.

Footnote 262:

Literally, “lame.”

Footnote 263:

Literally, “of men.”

Footnote 264:

Literally, “being full of such darkness in our sight.”

Footnote 265:

Literally, “having beheld in us much error and destruction.”

Footnote 266:

Comp. Hos. ii. 23; Rom. iv. 17, ix. 25.

Footnote 267:

Literally, “willed us from not being to be.”

Footnote 268:

Isa. liv. 1; Gal. iv. 27.

Footnote 269:

Some render, “should not cry out, like women in travail.” The text is doubtful.

Footnote 270:

It has been remarked that the writer here implies he was a Gentile.

Footnote 271:

Matt. ix. 13; Luke v. 32.

Footnote 272:

Comp. Matt. xviii. 11.

Footnote 273:

Literally, “already perishing.”

Footnote 274:

Literally, “what is the knowledge which is towards Him.”

Footnote 275:

Matt. x. 32.

Footnote 276:

Comp. Matt. xxii. 37.

Footnote 277:

Isa. xxix. 13.

Footnote 278:

Matt. vii. 21, loosely quoted.

Footnote 279:

Some read, “God.”

Footnote 280:

Or, “with me.”

Footnote 281:

The first part of this sentence is not found in Scripture; for the second, comp. Matt. vii. 23, Luke xiii. 27.

Footnote 282:

Matt. x. 16.

Footnote 283:

No such conversation is recorded in Scripture.

Footnote 284:

Or, “Let not the lambs fear.”

Footnote 285:

Matt. x. 28; Luke xii. 4, 5.

Footnote 286:

Or, “know.”

Footnote 287:

The text and translation are here doubtful.

Footnote 288:

Matt. vi. 24; Luke xvi. 13.

Footnote 289:

Matt. xvi. 26.

Footnote 290:

Literally, “speaks of.”

Footnote 291:

Or, “enjoy.”

Footnote 292:

The MS. has, “we reckon.”

Footnote 293:

Ezek. xiv. 14, 20.

Footnote 294:

Literally, “with what confidence shall we.”

Footnote 295:

Wake translates “kingdom,” as if the reading had been βασιλείαν; but the MS. has βασίλειον, “palace.”

Footnote 296:

Literally, “that many set sail for corruptible contests,” referring probably to the concourse at the Isthmian games.

Footnote 297:

Or, “Let us place before us.”

Footnote 298:

Or, “set sail.”

Footnote 299:

Literally, “know.”

Footnote 300:

Literally, “if he be found corrupting.”

Footnote 301:

Baptism is probably meant.

Footnote 302:

Isa. lxvi. 24.

Footnote 303:

Comp. Luke xvi. 10-12.

Footnote 304:

MS. has “we,” which is corrected by all editors as above.

Footnote 305:

Some have thought this a quotation from an unknown apocryphal book, but it seems rather an explanation of the preceding words.

Footnote 306:

Literally, “looked up.”

Footnote 307:

The MS. has εἷς, “one,” which Wake follows, but it seems clearly a mistake for ὡς.

Footnote 308:

Matt. xii. 50.

Footnote 309:

Literally, “rather.”

Footnote 310:

Literally, “malice, as it were, the precursor of our sins.” Some deem the text corrupt.

Footnote 311:

Literally, according to the MS., “it is not possible that a man should find it who _are_”—the passage being evidently corrupt.

Footnote 312:

The same words occur in Clement’s first epistle, chap. xxiii.

Footnote 313:

1 Cor. ii. 9.

Footnote 314:

These words are quoted (Clem. Alex. _Strom._ iii. 9, 13) from the Gospel according to the Egyptians, no longer extant.

Footnote 315:

Thus ends the MS., but what followed will be found in Clem. Alex. as just cited.

THE EPISTLE OF POLYCARP.

INTRODUCTORY NOTICE.

The authenticity of the following epistle can on no fair grounds be questioned. It is abundantly established by external testimony, and is also supported by the internal evidence. Irenæus says (_Adv. Hær._ iii. 3): “There is extant an epistle of Polycarp written to the Philippians, most satisfactory, from which those that have a mind to do so may learn the character of his faith,” etc. This passage is embodied by Eusebius in his _Ecclesiastical History_ (iv. 14); and in another place the same writer refers to the epistle before us as an undoubted production of Polycarp (_Hist. Eccl._ iii. 36). Other ancient testimonies might easily be added, but are superfluous, inasmuch as there is a general consent among scholars at the present day that we have in this letter an authentic production of the renowned Bishop of Smyrna.

Of Polycarp’s life little is known, but that little is highly interesting. Irenæus was his disciple, and tells us that “Polycarp was instructed by the apostles, and was brought into contact with many who had seen Christ” (_Adv. Hær._ iii. 3; Euseb. _Hist. Eccl._ iv. 14). There is also a very graphic account given of Polycarp by Irenæus in his epistle to Florinus, to which the reader is referred. It has been preserved by Eusebius (_Hist. Eccl._ v. 20).

The epistle before us is not perfect in any of the Greek MSS. which contain it. But the chapters wanting in Greek are contained in an ancient Latin version. While there is no ground for supposing, as some have done, that the whole epistle is spurious, there seems considerable force in the arguments by which many others have sought to prove chap. xiii. to be an interpolation.

The date of the epistle cannot be satisfactorily determined. It depends on the conclusion we reach as to some points, very difficult and obscure, connected with that account of the martyrdom of Polycarp which has come down to us. We shall not, however, probably be far wrong if we fix it about the middle of the second century.

THE EPISTLE OF POLYCARP TO THE PHILIPPIANS.[316]

Polycarp, and the presbyters[317] with him, to the church of God sojourning at Philippi: Mercy to you, and peace from God Almighty, and from the Lord Jesus Christ, our Saviour, be multiplied.

CHAP. I.—_Praise of the Philippians._

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example[318] of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days[319] long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] “whom God raised from the dead, having loosed the bands of the grave.”[320] “In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;”[321] into which joy many desire to enter, knowing that “by grace ye are saved, not of works,”[322] but by the will of God through Jesus Christ.

CHAP. II.—_An exhortation to virtue._

“Wherefore, girding up your loins,”[323] “serve the Lord in fear”[324] and truth, as those who have forsaken the vain, empty talk and error of the multitude, and “believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,”[325] and a throne at His right hand. To Him all things[326] in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead.[327] His blood will God require of those who do not believe in Him.[328] But He who raised Him up from the dead will raise[329] up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil-speaking, false-witness; “not rendering evil for evil, or railing for railing,”[330] or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged;[331] forgive, and it shall be forgiven unto you;[332] be merciful, that ye may obtain mercy;[333] with what measure ye mete, it shall be measured to you again;”[334] and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.”[335]