The Writings of the Apostolic Fathers

CHAP. XI.—_An exhortation to fear God, etc._

SHORTER.

The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, that it tend not to our condemnation. For let us either stand in awe of the wrath to come, or show regard for the grace which is at present displayed—one of two things. Only [in one way or another] let us be found in Christ Jesus unto the true life. Apart from Him, let nothing attract[825] you, for whom I bear about these bonds, these spiritual jewels, by which may I arise through your prayers, of which I entreat I may always be a partaker, that I may be found in the lot of the Christians of Ephesus, who have always been of the same mind with the apostles through the power of Jesus Christ.

LONGER.

The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance.[826] For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live. Do not at any time desire so much as even to breathe apart from Him. For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life.[827] May I attain to this, so that I may be found in the lot of the Christians of Ephesus, who have always had intercourse with the apostles by the power of Jesus Christ, with Paul, and John, and Timothy the most faithful.

CHAP. XII.—_Praise of the Ephesians._

SHORTER.

I know both who I am, and to whom I write. I am a condemned man, ye have been the objects of mercy; I am subject to danger, ye are established in safety. Ye are the persons through[828] whom those pass that are cut off for the sake of God. Ye are initiated into the mysteries of the gospel with Paul, the holy, the martyred, the deservedly most happy, at whose feet[829] may I be found, when I shall attain to God; who in all his epistle[830] makes mention of you in Christ Jesus.

LONGER.

I know both who I am, and to whom I write. I am the very insignificant Ignatius, who have my lot with[831] those who are exposed to danger and condemnation. But ye have been the objects of mercy, and are established in Christ. I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, “from the blood of righteous Abel”[832] to the blood of Ignatius. Ye are initiated into the mysteries of the gospel with Paul, the holy, the martyred, inasmuch as he was “a chosen vessel;”[833] at whose feet may I be found, and at the feet of the rest of the saints, when I shall attain to Jesus Christ, who is always mindful of you in His prayers.

CHAP. XIII.—_Exhortation to meet together frequently for the worship of God._

SHORTER.

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims[834] is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth,[835] is brought to an end.

LONGER.

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye come frequently together in the same place, the powers of Satan are destroyed, and his “fiery darts”[836] urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assistants. Nothing is better than that peace which is according to Christ, by which all war, both of aërial and terrestrial spirits, is brought to an end. “For we wrestle not against blood and flesh, but against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in heavenly places.”[837]

CHAP. XIV.—_Exhortations to faith and love._

SHORTER.

None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus[838] which are the beginning and the end of life. For the beginning is faith, and the end is love.[839] Now these two, being inseparably connected together,[840] are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth;[841] nor does he that possesses love hate any one. The tree is made manifest by its fruit;[842] so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand for mere profession,[843] but that a man be found continuing in the power of faith to the end.

LONGER.

Wherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ[844] which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, “Thou shalt love the Lord thy God,”[845] said also, “and thy neighbour as thyself.”[846] Those that profess themselves to be Christ’s are known not only by what they say, but by what they practise. “For the tree is known by its fruit.”[847]

CHAP. XV.—_Exhortation to confess Christ by silence as well as speech._

SHORTER.

It is better for a man to be silent and be [a Christian], than to talk and not to be one. It is good to teach, if he who speaks also acts. There is then one Teacher, who spake and it was done; while even those things which He did in silence are worthy of the Father. He who possesses the word of Jesus, is truly able to hear even His very silence, that he may be perfect, and may both act as he speaks, and be recognised by his silence. There is nothing which is hid from God, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,[848] and He may be in us as our God, which indeed He is, and will manifest Himself before our faces. Wherefore we justly love Him.

LONGER.

It is better for a man to be silent and be [a Christian], than to talk and not to be one. “The kingdom of God is not in word, but in power.”[849] Men “believe with the heart, and confess with the mouth,” the one “unto righteousness,” the other “unto salvation.”[850] It is good to teach, if he who speaks also acts. For he who shall both “do and teach, the same shall be great in the kingdom.”[851] Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, “whose praise is in the gospel through all the churches.”[852] There is nothing which is hid from the Lord, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,[853] and He may be in us as God. Let Christ speak in us, even as He did in Paul. Let the Holy Spirit teach us to speak the things of Christ in like manner as He did.

CHAP. XVI.—_The fate of false teachers._

SHORTER.

Do not err, my brethren.[854] Those that corrupt families shall not inherit the kingdom of God.[855] If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.

LONGER.

Do not err, my brethren.[856] Those that corrupt families shall not inherit the kingdom of God.[857] And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, “being waxen fat,”[858] and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”[859] And in like manner say I, what communion hath truth with falsehood? or righteousness with unrighteousness? or true doctrine with that which is false?

CHAP. XVII.—_Beware of false doctrines._

SHORTER.

For this end did the Lord suffer the ointment to be poured upon His head,[860] that He might breathe immortality into His church. Be not ye anointed with the bad odour of the doctrine of the prince of this world; let him not lead you away captive from the life which is set before you. And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ? Why do we foolishly perish, not recognising the gift which the Lord has of a truth sent to us?

LONGER.

For this end did the Lord suffer the ointment to be poured upon His head,[861] that His church might breathe forth immortality. For saith [the Scripture], “Thy name is as ointment poured forth; therefore have the virgins loved Thee: they have drawn Thee; at the odour of Thine ointments we will run after Thee.”[862] Let no one be anointed with the bad odour of the doctrine of [the prince of] this world; let not the holy church of God be led captive by his subtlety, as was the first woman.[863] Why do we not, as gifted with reason, act wisely? When we had received from Christ, and had grafted in us the faculty of judging concerning God, why do we fall headlong into ignorance? and why, through a careless neglect of acknowledging the gift which we have received, do we foolishly perish?

CHAP. XVIII.—_The glory of the cross._

SHORTER.

Let my spirit be counted as nothing[864] for the sake of the cross, which is a stumbling-block[865] to those that do not believe, but to us salvation and life eternal. “Where is the wise man? where the disputer?”[866] Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment[867] of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.

LONGER.

The cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salvation and life eternal. “Where is the wise man? where the disputer?”[868] Where is the boasting of those who are called mighty? For the Son of God, who was begotten before time began,[869] and established all things according to the will of the Father, He was conceived in the womb of Mary, according to the appointment of God, of the seed of David, and by the Holy Ghost. For says [the Scripture], “Behold, a virgin shall be with child, and shall bring forth a son, and He shall be called Immanuel.”[870] He was born and was baptized by John, that He might ratify the institution committed to that prophet.

CHAP. XIX.—_Three celebrated mysteries._

SHORTER.

Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown,[871] which were wrought in silence by[872] God. How, then, was He manifested to the world?[873] A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death.

LONGER.

Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown,[874] which were wrought in silence, but have been revealed to us. A star shone forth in heaven above all that were before it, and its light was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star. It far exceeded them all in brightness, and agitation was felt as to whence this new spectacle [proceeded]. Hence worldly wisdom became folly; conjuration was seen to be mere trifling; and magic became utterly ridiculous. Every law[875] of wickedness vanished away; the darkness of ignorance was dispersed; and tyrannical authority was destroyed, God being manifested as a man, and man displaying power as God. But neither was the former a mere imagination,[876] nor did the second imply a bare humanity;[877] but the one was absolutely true,[878] and the other an economical arrangement.[879] Now that received a beginning which was perfected by God.[880] Henceforth all things were in a state of tumult, because He meditated the abolition of death.

CHAP. XX.—_Promise of another letter._—SHORTER.

SHORTER. If Jesus Christ shall graciously permit me through your prayers, and if it be His will, I shall, in a second little work which I will write to you, make further manifest to you [the nature of] the dispensation of which I have begun [to treat], with respect to the new man, Jesus Christ, in His faith and in His love, in His suffering and in His resurrection. Especially [will I do this[881]] if the Lord make known to me that ye come together man by man in common through grace, individually,[882] in one faith, and in Jesus Christ, who was of the seed of David according to the flesh, being both the Son of man and the Son of God, so that ye obey the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote to prevent us from dying, but [which causes] that we should live for ever in Jesus Christ.

CHAP. XX.—_Exhortations to stedfastness and unity._—LONGER.

LONGER.

Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually,[883] through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and “the firstborn of every creature,”[884] but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ.

CHAP. XXI.—_Conclusion._

SHORTER.

My soul be for yours and theirs[885] whom, for the honour of God, ye have sent to Smyrna; whence also I write to you, giving thanks unto the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembered you. Pray ye for the church which is in Syria, whence I am led bound to Rome, being the last of the faithful who are there, even as I have been thought worthy to be chosen[886] to show forth the honour of God. Farewell in God the Father, and in Jesus Christ, our common hope.

LONGER.

My soul be for yours and theirs[887] whom, for the honour of God, ye have sent to Smyrna; whence also I write to you, giving thanks to the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembers you, who is blessed for evermore. Pray ye for the church of Antioch which is in Syria, whence I am led bound to Rome, being the last of the faithful that are there, who[888] yet have been thought worthy to carry these chains to the honour of God. Fare ye well in God the Father, and the Lord Jesus Christ, our common hope, and in the Holy Ghost. Fare ye well. Amen. Grace [be with you].[889]

Footnote 743:

Literally, “before the ages.”

Footnote 744:

These words may agree with “glory,” but are better applied to the “church.”

Footnote 745:

Literally, “before the ages.”

Footnote 746:

These words may agree with “glory,” but are better applied to the “church.”

Footnote 747:

Some read, as in the shorter recension, “grace.”

Footnote 748:

Literally, “imitators;” comp. Eph. v. 1.

Footnote 749:

Comp. in the Greek, 2 Tim. i. 6.

Footnote 750:

Eph. v. 2.

Footnote 751:

This is wanting in the Greek.

Footnote 752:

Literally, “since therefore,” without any apodosis.

Footnote 753:

Or, “unspeakably beloved.”

Footnote 754:

Literally, “imitators;” comp. Eph. v. 1.

Footnote 755:

Comp. in the Greek, 2 Tim. i. 6.

Footnote 756:

Eph. v. 2.

Footnote 757:

This is wanting in the Greek.

Footnote 758:

Or, “unspeakably beloved.”

Footnote 759:

Or, “your most blessed deacon in all things pertaining to God.”

Footnote 760:

Literally, “pattern.”

Footnote 761:

Comp. 1 Cor. xvi. 18, etc.

Footnote 762:

1 Cor. i. 10.

Footnote 763:

Literally, “pattern.”

Footnote 764:

Comp. 1 Cor. xvi. 18, etc.

Footnote 765:

Comp. 2 Tim. i. 16.

Footnote 766:

1 Cor. i. 10.

Footnote 767:

1 Cor. i. 10.

Footnote 768:

Comp. Philem. 8, 9.

Footnote 769:

John viii. 29.

Footnote 770:

1 Cor. xi. 1.

Footnote 771:

Literally, “according to God.”

Footnote 772:

Literally, “receiving a union to God in oneness.”

Footnote 773:

John xvii. 11, 12.

Footnote 774:

Matt. xviii. 19.

Footnote 775:

Or, “already.”

Footnote 776:

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

Footnote 777:

Some read, “mixed up with.”

Footnote 778:

Matt. xviii. 19.

Footnote 779:

Literally, “in the assembly of sacrifices.”

Footnote 780:

Matt. vii. 15.

Footnote 781:

Or, “believeth not” (John iii. 36).

Footnote 782:

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

Footnote 783:

That is, “showing forbearance.”

Footnote 784:

Comp. Matt. xxiv. 25.

Footnote 785:

Or, “heresy.”

Footnote 786:

Comp. Matt. xxiv. 25.

Footnote 787:

Prov. xxii. 29, after LXX.

Footnote 788:

Or, “heresy.”

Footnote 789:

Eph. iv. 4.

Footnote 790:

Eph. iv. 5, 6.

Footnote 791:

This clause is wanting in the Greek, and has been supplied from the ancient Latin version.

Footnote 792:

Prov. x. 25, xi. 3.

Footnote 793:

Isa. lvi. 10.

Footnote 794:

Or, “before the ages.”

Footnote 795:

John i. 14.

Footnote 796:

It is difficult to translate περίψημα in this and similar passages; comp. 1 Cor. iv. 13.

Footnote 797:

Literally, “and the.”

Footnote 798:

1 Tim. iv. 10.

Footnote 799:

Comp. 1 Pet. ii. 5.

Footnote 800:

Comp. John xii. 32.

Footnote 801:

Literally, “according to the other life.”

Footnote 802:

John xiv. 24.

Footnote 803:

John xvi. 13.

Footnote 804:

John xvii. 4, 6.

Footnote 805:

John xvi. 14.

Footnote 806:

Ps. cxix. 1.

Footnote 807:

John xiv. 6.

Footnote 808:

John xiv. 6.

Footnote 809:

1 Pet. ii. 9.

Footnote 810:

Eph. i. 1.

Footnote 811:

Literally, “permit.”

Footnote 812:

The verb is here omitted in the original.

Footnote 813:

Comp. Col. i. 23.

Footnote 814:

Jer. viii. 4.

Footnote 815:

Jer. xv. 19.

Footnote 816:

Matt. v. 4.

Footnote 817:

Num. xii. 3.

Footnote 818:

Ps. cxxxi. 2.

Footnote 819:

2 Tim. ii. 24, 25.

Footnote 820:

Ps. vii. 4.

Footnote 821:

1 Pet. ii. 23.

Footnote 822:

1 Pet. ii. 23.

Footnote 823:

Luke xxiii. 34.

Footnote 824:

1 Pet. iv. 7.

Footnote 825:

Literally, “let nothing become you.”

Footnote 826:

Rom. ii. 4.

Footnote 827:

Phil. iii. 10.

Footnote 828:

Literally, “ye are the passage of.”

Footnote 829:

Literally, “footsteps.”

Footnote 830:

Some render, “in every epistle.”

Footnote 831:

Literally, “am like to.”

Footnote 832:

Matt. xxiii. 35.

Footnote 833:

Acts ix. 15.

Footnote 834:

Literally, “his destruction.”

Footnote 835:

Literally, “of heavenly and earthly things.”

Footnote 836:

Eph. vi. 16.

Footnote 837:

Eph. vi. 12.

Footnote 838:

1 Tim. i. 14.

Footnote 839:

1 Tim. i. 5.

Footnote 840:

Literally, “being in unity.”

Footnote 841:

Comp. 1 John iii. 7.

Footnote 842:

Matt. xii. 33.

Footnote 843:

Literally, “there is not now the work of profession.”

Footnote 844:

1 Tim. i. 14.

Footnote 845:

Luke x. 27.

Footnote 846:

Luke x. 27.

Footnote 847:

Matt. xii. 33.

Footnote 848:

1 Cor. vi. 19.

Footnote 849:

1 Cor. iv. 20.

Footnote 850:

Rom. x. 10.

Footnote 851:

Matt. v. 19.

Footnote 852:

2 Cor. viii. 18.

Footnote 853:

1 Cor. vi. 19.

Footnote 854:

Comp. James i. 16.

Footnote 855:

1 Cor. vi. 9, 10.

Footnote 856:

Comp. James i. 16.

Footnote 857:

1 Cor. vi. 9, 10.

Footnote 858:

Deut. xxxii. 15.

Footnote 859:

2 Cor. vi. 14-16.

Footnote 860:

Comp. John xii. 7.

Footnote 861:

Comp. John xii. 7.

Footnote 862:

Song of Sol. i. 3, 4.

Footnote 863:

Literally, “before the ages.”

Footnote 864:

Again περίψημα, translated “offscouring,” 1 Cor. iv. 13.

Footnote 865:

Comp. 1 Cor. i. 18.

Footnote 866:

1 Cor. i. 20.

Footnote 867:

Or “economy,” or “dispensation.” Comp. Col. i. 25; 1 Tim. i. 4.

Footnote 868:

1 Cor. i. 20.

Footnote 869:

Literally, “before the ages.”

Footnote 870:

Isa. vii. 14; Matt. i. 23.

Footnote 871:

Literally, “of noise.”

Footnote 872:

Or, “in the silence of God”—divine silence.

Footnote 873:

Literally, “to the ages.”

Footnote 874:

Literally, “of noise.”

Footnote 875:

Some read, “bond.”

Footnote 876:

Literally, “opinion.”

Footnote 877:

Literally, “bareness.”

Footnote 878:

Literally, “truth.”

Footnote 879:

Literally, “an economy.”

Footnote 880:

Or, “that which was perfect received a beginning from God.”

Footnote 881:

The punctuation and Meaning are here doubtful.

Footnote 882:

Literally, “by name.”

Footnote 883:

Literally, “by name.”

Footnote 884:

Col. i. 15.

Footnote 885:

Some render, “May I, in my turn, be the means of refreshing you and those,” etc.

Footnote 886:

Literally, “to be found for.”

Footnote 887:

Some render, “May I, in my turn, be the means of refreshing you and those,” etc.

Footnote 888:

Some read, “even as.”

Footnote 889:

Some omit, “Grace [be with you].”

THE EPISTLE OF IGNATIUS TO THE MAGNESIANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the [church] blessed in the grace of God the Father, in Jesus Christ our Saviour, in whom I salute the church which is at Magnesia, near the Mæander, and wish it abundance of happiness in God the Father, and in Jesus Christ._

LONGER.

_Ignatius, who is also called Theophorus, to the [church] blessed in the grace of God the Father, in Jesus Christ our Saviour, in whom I salute the church which is at Magnesia, near the Mæander, and wish it abundance of happiness in God the Father, and in Jesus Christ, our Lord, in whom may you have abundance of happiness._

CHAP. I.—_Reason of writing the epistle._

SHORTER.

Having been informed of your godly[890] love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ. For as one who has been thought worthy of the most honourable of all names,[891] in those bonds which I bear about, I commend the churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, the constant source of our life, and of faith and love, to which nothing is to be preferred, but especially of Jesus and the Father, in whom, if we endure all the assaults of the prince of this world, and escape them, we shall enjoy God.

LONGER.

Having been informed of your godly[892] love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ. For as one who has been thought worthy of a divine and desirable name, in those bonds which I bear about, I commend the churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, “who is the Saviour of all men, but specially of them that believe;”[893] by whose blood ye were redeemed; by whom ye have known God, or rather have been known by Him;[894] in whom enduring, ye shall escape all the assaults of this world: for “He is faithful, who will not suffer you to be tempted above that which ye are able.”[895]

CHAP. II.—_I rejoice in your messengers._

SHORTER.

Since, then, I have had the privilege of seeing you, through Damas your most worthy bishop, and through your worthy presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy, inasmuch as he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ, [I now write[896] to you].

LONGER.

Since, then, I have had the privilege of seeing you, through Damas your most worthy[897] bishop, and through your worthy[898] presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy,[899] inasmuch as he, by the grace of God, is subject to the bishop and presbytery, in the law of Jesus Christ, [I now write[900] to you].

CHAP. III.—_Honour your youthful bishop._

SHORTER.

Now it becomes you also not to treat your bishop too familiarly on account of his youth,[901] but to yield him all reverence, having respect to[902] the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance[903] [of their bishop], but as being themselves prudent in God, submitting to him, or rather not to him, but to the Father of Jesus Christ, the bishop of us all. It is therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of Him who has willed us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisible. And all such conduct has reference not to man,[904] but to God, who knows all secrets.

LONGER.

Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as “not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men.”[905] For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man’s wife.[906] Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God.[907] In like manner, Jeremiah also received this message from God, “Say not, I am a child.”[908] Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children.[909] The latter, coming to the throne when eight years old,[910] cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days.[911] Timothy the Christ-bearer was young, but hear what his teacher writes to him: “Let no man despise thy youth, but be thou an example of the believers in word and in conduct.”[912] It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, “They have not mocked thee, but me.”[913] And Moses declares, “For their murmuring is not against us, but against the Lord God.”[914] No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,[915] and were cast down alive into Hades. Korah also,[916] and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again,[917] who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan[918] beheaded for the same reason. Uzziah,[919] when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured,[920] because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors.

CHAP. IV.—_Some wickedly act independently of the bishop._

SHORTER.

It is fitting, then, not only to be called Christians, but to be so in reality: as some indeed give one the title of bishop, but do all things without him. Now such persons seem to me to be not possessed of a good conscience, seeing they are not stedfastly gathered together according to the commandment.

LONGER.

It is fitting, then, not only to be called Christians, but to be so in reality. For it is not the being called so, but the being really so, that renders a man blessed. To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, “Why call ye me Lord, Lord, and do not the things which I say?”[921] For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites.

CHAP. V.—_Death is the fate of all such._

SHORTER.

Seeing, then, all things have an end, these two things are simultaneously set before us—death and life; and every one shall go unto his own place. For as there are two kinds of coins, the one of God, the other of the world, and each of these has its special character stamped upon it, [so is it also here.][922] The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion,[923] His life is not in us.

LONGER.

Seeing, then, all things have an end, and there is set before us life upon our observance [of God’s precepts], but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place, let us flee from death, and make choice of life. For I remark, that two different characters are found among men—the one true coin, the other spurious. The truly devout man is the right kind of coin, stamped by God Himself. The ungodly man, again, is false coin, unlawful, spurious, counterfeit, wrought not by God, but by the devil. I do not mean to say that there are two different human natures, but that there is one humanity, sometimes belonging to God, and sometimes to the devil. If any one is truly religious, he is a man of God; but if he is irreligious, he is a man of the devil, made such, not by nature, but by his own choice. The unbelieving bear the image of the prince of wickedness. The believing possess the image of their Prince, God the Father, and Jesus Christ, through whom, if we are not in readiness to die for the truth into His passion,[924] His life is not in us.

CHAP. VI.—_Preserve harmony._

SHORTER.

Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony,[925] while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time,[926] and in the end was revealed. Do ye all then, imitating the same divine conduct,[927] pay respect to one another, and let no one look upon his neighbour after the flesh, but do ye continually love each other in Jesus Christ. Let nothing exist among you that may divide you; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality.[928]

LONGER.

Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony,[929] while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ. He, being begotten by the Father before the beginning of time,[930] was God the Word, the only-begotten Son, and remains the same for ever; for “of His kingdom there shall be no end,”[931] says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.

CHAP. VII.—_Do nothing without the bishop and presbyters._

SHORTER.

As therefore the Lord did nothing without the Father, being united to Him, neither by Himself nor by the apostles, so neither do ye anything without the bishop and presbyters. Neither endeavour that anything appear reasonable and proper to yourselves apart; but being come together into the same place, let there be one prayer, one supplication, one mind, one hope, in love and in joy undefiled. There is one Jesus Christ, than whom nothing is more excellent. Do ye therefore all run together as into one temple of God, as to one altar, as to one Jesus Christ, who came forth from one Father, and is with and has gone to one.

LONGER.

As therefore the Lord does nothing without the Father, for says He, “I can of mine own self do nothing,”[932] so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval.[933] For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.

CHAP. VIII.—_Caution against false doctrines._

SHORTER.

Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we acknowledge that we have not received grace. For the divinest prophets lived according to Christ Jesus. On this account also they were persecuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence,[934] and who in all things pleased Him that sent Him.

LONGER.

Be not deceived with strange doctrines, “nor give heed to fables and endless genealogies,”[935] and things in which the Jews make their boast. “Old things are passed away: behold, all things have become new.”[936] For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.[937]

CHAP. IX.—_Let us live with Christ._

SHORTER.

If, therefore, those who were brought up in the ancient order of things[938] have come to the possession of a new[939] hope, no longer observing the Sabbath, but living in the observance[940] of the Lord’s day, on which also our life has sprung up again by Him and by His death—whom some deny, by which mystery we have obtained faith,[941] and therefore endure, that we may be found the disciples of Jesus Christ, our only Master—how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead.[942]

LONGER.

If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, “If ye had believed Moses, ye would have believed me, for he wrote of me;”[943] and again, “Your father Abraham rejoiced to see my day, and he saw it, and was glad; for before Abraham was, I am;”[944] how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, “He will come and save us.”[945] Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for “he that does not work, let him not eat.”[946] For say the [holy] oracles, “In the sweat of thy face shalt thou eat thy bread.”[947] But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.[948] And after the observance of the Sabbath, let every friend of Christ keep the Lord’s day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,”[949] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”[950] who are “lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof.”[951] These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men’s possessions, swallowing up wealth[952] insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ!