Part 1

The Writings of the Apostolic Fathers

ANTE-NICENE CHRISTIAN LIBRARY:

_TRANSLATIONS OF THE WRITINGS OF THE FATHERS DOWN TO A.D. 325._

EDITED BY THE

REV. ALEXANDER ROBERTS, D.D., AND JAMES DONALDSON, LL.D.

VOL. I. THE APOSTOLIC FATHERS.

EDINBURGH: T. AND T. CLARK, 38, GEORGE STREET.

MDCCCLXX.

EDINBURGH: MURRAY AND GIBB, PRINTERS TO HER MAJESTY’S STATIONERY OFFICE.

THE WRITINGS OF THE APOSTOLIC FATHERS.

TRANSLATED BY

REV. DR ROBERTS, DR DONALDSON, AND REV. F. CROMBIE.

EDINBURGH: T. & T. CLARK, 38, GEORGE STREET. LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO. MDCCCLXX.

NOTE BY THE EDITORS TO VOL. I.

The Ante-Nicene Christian Library is meant to comprise translations into English of all the extant works of the Fathers down to the date of the first General Council held at Nice in A.D. 325. The sole provisional exception is that of the more bulky writings of Origen. It is intended at present only to embrace in the scheme the _Contra Celsum_ and the _De Principiis_ of that voluminous author; but the whole of his works will be included should the undertaking prove successful.

The present volume has been translated by the Editors (with the exception of the _Similitudes of Hermas_, which is translated by the Rev. F. CROMBIE, M.A.). Their object has been to place the English reader as nearly as possible on a footing of equality with those who are able to read the original. With this view they have for the most part leaned towards literal exactness; and wherever any considerable departure from this has been made, a _verbatim_ rendering has been given at the foot of the page. Brief introductory notices have been prefixed, and short notes inserted, to indicate varieties of reading, specify references, or elucidate any obscurity which seemed to exist in the text.

CONTENTS OF VOL. I.

THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS, ... 1

THE SECOND EPISTLE OF CLEMENT, ... 51

THE EPISTLE OF POLYCARP TO THE PHILIPPIANS, ... 65

THE MARTYRDOM OF POLYCARP, ... 79

THE EPISTLE OF BARNABAS, ... 97

THE EPISTLES OF IGNATIUS (Shorter and Longer), ... 137

The Epistle to the Ephesians, ... 145

The Epistle to the Magnesians, ... 171

The Epistle to the Trallians, ... 189

The Epistle to the Romans, ... 207

The Epistle to the Philadelphians, ... 221

The Epistle to the Smyrnæans, ... 239

The Epistle to Polycarp, ... 257

The Epistles of Ignatius after the Syriac Version, ... 269

The Epistle to Polycarp, ... 273

The Epistle to the Ephesians, ... 277

The Epistle to the Romans, ... 281

THE MARTYRDOM OF IGNATIUS, ... 287

THE EPISTLE TO DIOGNETUS, ... 299

THE PASTOR OF HERMAS, ... 317

Book I. Visions, ... 323

Book II. Commandments, ... 349

Book III. Similitudes, ... 375

FRAGMENTS OF PAPIAS, ... 437

APPENDIX.

THE SPURIOUS EPISTLES OF IGNATIUS, ... 449

The Epistle to the Tarsians, ... 455

The Epistle to the Antiochians, ... 461

The Epistle to Hero, a Deacon of Antioch, ... 467

The Epistle to the Philippians, ... 473

The Epistle of Maria the Proselyte to Ignatius, ... 483

The Epistle to Mary at Neapolis, near Zarbus, ... 487

The Epistle to St John the Apostle, ... 490

A Second Epistle to St John, ... 492

The Epistle to the Virgin Mary, ... 493

INDEX OF SUBJECTS, ... 495

INDEX OF TEXTS, ... 500

THE FIRST EPISTLE OF CLEMENT.

INTRODUCTORY NOTICE.

The first Epistle, bearing the name of Clement, has been preserved to us in a single manuscript only. Though very frequently referred to by ancient Christian writers, it remained unknown to the scholars of Western Europe until happily discovered in the Alexandrian manuscript. This MS. of the sacred Scriptures (known and generally referred to as Codex A) was presented in 1628 by Cyril, Patriarch of Constantinople, to Charles I., and is now preserved in the British Museum. Subjoined to the books of the New Testament contained in it, there are two writings described as the Epistles of one Clement. Of these, that now before us is the first. It is tolerably perfect, but there are many slight _lacunæ_, or gaps, in the MS., and one whole leaf is supposed to have been lost towards the close. These _lacunæ_, however, so numerous in some chapters, do not generally extend beyond a word or syllable, and can for the most part be easily supplied.

Who the Clement was to whom these writings are ascribed, cannot with absolute certainty be determined. The general opinion is, that he is the same as the person of that name referred to by St Paul (Phil. iv. 3). The writings themselves contain no statement as to their author. The first, and by far the longer of them, simply purports to have been written in the name of the church at Rome to the church at Corinth. But in the catalogue of contents prefixed to the MS. they are both plainly attributed to one Clement; and the judgment of most scholars is, that, in regard to the first epistle at least, this statement is correct, and that it is to be regarded as an authentic production of the friend and fellow-worker of St Paul. This belief may be traced to an early period in the history of the church. It is found in the writings of Eusebius (_Hist. Eccl._ iii. 15), of Origen (_Comm. in Joan._ i. 29), and others. The internal evidence also tends to support this opinion. The doctrine, style, and manner of thought are all in accordance with it; so that, although, as has been said, positive certainty cannot be reached on the subject, we may with great probability conclude that we have in this epistle a composition of that Clement who is known to us from Scripture as having been an associate of the great apostle.

The date of this epistle has been the subject of considerable controversy. It is clear from the writing itself that it was composed soon after some persecution (chap. i.) which the Roman church had endured; and the only question is, whether we are to fix upon the persecution under Nero or Domitian. If the former, the date will be about the year 68; if the latter, we must place it towards the close of the first century or the beginning of the second. We possess no external aid to the settlement of this question. The lists of early Roman bishops are in hopeless confusion, some making Clement the immediate successor of St Peter, others placing Linus, and others still Linus and Anacletus, between him and the apostle. The internal evidence, again, leaves the matter doubtful, though it has been strongly pressed on both sides. The probability seems, on the whole, to be in favour of the Domitian period, so that the epistle may be dated about A.D. 97.

This epistle was held in very great esteem by the early church. The account given of it by Eusebius (_Hist. Eccl._ iii. 16) is as follows: “There is one acknowledged epistle of this Clement (whom he has just identified with the friend of St Paul), great and admirable, which he wrote in the name of the church of Rome to the church at Corinth, sedition having then arisen in the latter church. We are aware that this epistle has been publicly read in very many churches both in old times, and also in our own day.” The epistle before us thus appears to have been read in numerous churches, as being almost on a level with the canonical writings. And its place in the Alexandrian MS., immediately after the inspired books, is in harmony with the position thus assigned it in the primitive church. There does indeed appear a great difference between it and the inspired writings in many respects, such as the fanciful use sometimes made of Old Testament statements, the fabulous stories which are accepted by its author, and the general diffuseness and feebleness of style by which it is distinguished. But the high tone of evangelical truth which pervades it, the simple and earnest appeals which it makes to the heart and conscience, and the anxiety which its writer so constantly shows to promote the best interests of the church of Christ, still impart an undying charm to this precious relic of later apostolic times.

THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS.[1]

CHAP. I.—_The Salutation. Praise of the Corinthians before the breaking forth of schism among them._

The church of God which sojourns at Rome, to the church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied.

Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us; and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury.[2] For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established?[3] Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For ye did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. Ye enjoined young men to be of a sober and serious mind, ye instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and ye taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion.

CHAP. II.—_Praise of the Corinthians continued._

Moreover, ye were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it,[4] and were more willing to give than to receive.[5] Content with the provision which God had made for you, and carefully attending to His words, ye were inwardly filled[6] with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and ye had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, ye did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any involuntary transgression. Day and night ye were anxious for the whole brotherhood,[7] that the number of God’s elect might be saved with mercy and a good conscience.[8] Ye were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. Ye mourned over the transgressions of your neighbours: their deficiencies you deemed your own. Ye never grudged any act of kindness, being “ready to every good work.”[9] Adorned by a thoroughly virtuous and religious life, ye did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts.[10]

CHAP. III.—_The sad state of the Corinthian church after sedition arose in it from envy and emulation._

Every kind of honour and happiness[11] was bestowed upon you, and then was fulfilled that which is written, “My beloved did eat and drink, and was enlarged and became fat, and kicked.”[12] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith,[13] neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,[14] but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world.[15]

CHAP. IV.—_Many evils have already flowed from this source in ancient times._

For thus it is written: “And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why art thou grieved, and why is thy countenance fallen? If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him.”[16] Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother.[17] Envy made Joseph be persecuted unto death, and to come into bondage.[18] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, “Who made thee a judge or a ruler over us? wilt thou kill me, as thou didst kill the Egyptian yesterday?”[19] On account of envy, Aaron and Miriam had to make their abode without the camp.[20] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses.[21] Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.[22]

CHAP. V.—_No less evils have arisen from the same source in the most recent times. The martyrdom of Peter and Paul._

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes.[23] Let us take the noble examples furnished in our own generation. Through envy and jealousy, the greatest and most righteous pillars [of the church] have been persecuted and put to death.[24] Let us set before our eyes the illustrious[25] apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity,[26] compelled[27] to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west,[28] and suffered martyrdom under the prefects.[29] Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

CHAP. VI.—_Continuation. Several other martyrs._

To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids[30] and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with stedfastness,[31] and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, “This is now bone of my bones, and flesh of my flesh.”[32] Envy and strife have overthrown great cities, and rooted up mighty nations.

CHAP. VII.—_An exhortation to repentance._

These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God,[33] which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved.[34] Jonah proclaimed destruction to the Ninevites;[35] but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

CHAP. VIII.—_Continuation respecting repentance._

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, “As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;”[36] adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.[37] Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder[38] than scarlet, and blacker than sackcloth, yet if ye turn to me with your whole heart, and say, Father! I will listen to you, as to a holy[39] people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord hath spoken these things.”[40] Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

CHAP. IX.—_Examples of the saints._

Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours,[41] and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us stedfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.[42] Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.

CHAP. X.—_Continuation of the above._

Abraham, styled “the friend,”[43] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, “Get thee out from thy country, and from thy kindred, and from thy father’s house, into the land which I shall show thee. And I will make thee a great nation, and will bless thee, and make thy name great, and thou shalt be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed.”[44] And again, on his departing from Lot, God said to him, “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”[45] And again [the Scripture] saith, “God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness.”[46] On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.[47]

CHAP. XI.—_Continuation. Lot._

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture.[48] For Lot’s wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day.[49] This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves,[50] and become a sign to all succeeding generations.

CHAP. XII.—_The rewards of faith and hospitality. Rahab._

On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they were come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, “There came men unto thee who are to spy out our land; bring them forth, for so the king commands,” she answered them, “The two men whom ye seek came unto me, but quickly departed again and are gone,” thus not discovering the spies to them. Then she said to the men, “I know assuredly that the Lord your God hath given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore ye shall have taken it, keep ye me and the house of my father in safety.” And they said to her, “It shall be as thou hast spoken to us. As soon, therefore, as thou knowest that we are at hand, thou shalt gather all thy family under thy roof, and they shall be preserved, but all that are found outside of thy dwelling shall perish.”[51] Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God.[52] Ye see, beloved, that there was not only faith, but prophecy, in this woman.