1 To be found, with copious annotations, in Routh's Reliquiae, vol. i. pp. 389-434, Oxford, 1846. See also Westcott, On the Canon of the New Testament, Cambridge, 1855.
2 Hippolytus and His Age, vol. i. p. 315.
3 Why "Athenian"? It was read everywhere. But possibly this is a specification based on Acts xvii. 21. They may have welcomed it as a novel and a novelty.
4 More of this in Athenagoras; but see Kaye's Justin Martyr, p. 179, note 3, ed. 1853.
5 Roman fabulists know all about Pius, of course, and give us this history: "He was a native of Aquileia, and was elected bishop on the 15th of January, a.d. 158...He governed the Church nine years, five months, and twenty-seven days." So affirms that favourite of Popes, Artaud de Montor (Histoire de Pie VIII., p. xi. Paris, 1830).
6 The latest learned authority among Roman Catholics, a Benedictine, gives us the dates a.d.. 142-156, respectively, as those of his election and decease. See Series Episcoporum, etc. P. B. Gams, Ratisbonae, 1873.
7 Relying upon the invaluable aid of Dr. Routh, I had not thought of looking into Westcott, till I had worked out my own conclusions. I am greatly strengthened by his elaborate and very able argument. See his work on the Canon, pp. 213-235.
8 1 Cor. xiv. The value of Hermas in helping us to comprehend this mysterious chapter appears to me very great. Celsus reproached Christians as Sibyllists. See Origen, Against Celsus, book v. cap. lxi.
9 Westcott, p. 219. Ed. 1855, London
10 Hieron., tom. 1. p. 988, Benedictine ed.
11 Bull (and Grabe), Harmonia Apostolica; Works, vol. iii.
12 Pearson, Vindiciae Ignat., i. cap. 4. Bull, Defens. Fid. Nicaen., 1. cap. 2. sec. 3; Works, vol. v. part i. p. 15.
13 Comment. in Rom. xvi. 14, lib. x. 31. [But see Westcott's fuller account of all this, pp. 219, 220]
15 De Viris Illustribus, c. x.
19 De Pudicitia, c. xx., also c. x.; De Oratione, c. xvi.
20 [This statement should eb compared with Westcott's temperate and very full account of the Muratorian Fragment, pp. 235-245.]
1 The commencement varies. In the Vatican: "He who had brought me up, sold a certain young woman at Rome. Many years after this I saw her and recognized her." So Lips.; Pal. has the name of the woman, Rada. The name Rhode occurs in Acts xii. 13.
2 "On my road to the villages." This seems to mean: as I was taking a walk into the country, or spending my time in travelling amid rural scenes. So the Aethiopic version. "Proceeding with these thoughts in my mind."-Vat. After I had come to the city of Ostia."-Pal. "Proceeding to some village."-Lips. [The Christian religion begetting this enthusiasm for nature, and love for nature's God, is to be noted. Where in all heathendom do we find spirit or expression like this?]
3 Creatures. Creature or creation.-Lips., Vat., Aeth.
4 Pathless place. Place on the right hand.-Vat. [Rev. xvii. 3, xxi. 10. Dante, Inferno, i. 1-5.]
6 Are you to be the subject of my accusation? Are you to accuse me?-Vat., Lips., Aeth.
8 How? In what place?-Vat., Sin.
9 Wickedness. The desire of fornication.-Lips. [Prov. xxi. 10, xxiv. 9; Matt. v. 28.]
10 Literally, his glory is made straight in the heavens. As long as his thoughts are righteous and his way of life correct he will have the Lord in heaven merciful to him.-Vat. When he thinks righteously, he corrects himself, and his grace will be in heaven, and he will have the Lord merciful in every business.-Pal. His dignity will be straight in the skies. Aeth. [Prov. x. 24, xi. 23.]
11 [Col. iii. 2; Ps. xlix. 6.]
12 For many... life. For the minds of such become empty. Now this is what the doubters do who have no hope in the Lord, and despise and neglect their life.-Vat. Their souls not having the hope of life, do not resist these luxuries: for they despair of themselves and their life.-Pal. [Eph. ii. 12.]
14 Literally, perfect. How... sins. How shall I entreat the Lord in regard to my very numerous sins?-Vat. How can I propitiate the Lord God in these my sins?-Pal. How then shall I be saved, and beg pardon of the Lord for these my many sins?-Aeth. [Mic. vi. 6, 7, 8.]
15 A chair made of white wool, like snow.-Vat. A chair for reclining, and on it a covering of wool, white as hail.-Aeth.
16 And... sorrow. I leaping in spirit with joy at her salutation.-Lips. [The Monatanist austerity glanced at.]
17 For... spirit. For this hateful thought ought not to be in a servant of God, nor ought a well-tried spirit to desire an evil deed.-Vat. [The praise here bestowed on Hermas favours the idea that a second Hermas was the author.]
18 But that. But God is not angry with you on your own account, but on account of your house, which has.-Vat.
19 Corrupted. To live riotously.-Vat. [1 Sam. iii. 11, 14. Traditions of the Pauline Hermas may be here preserved.]
20 Lord. God.-Vat. [The Montanist dogma representing God as the reverse of (Neh. ix. 17) "gentle and easy to be entreated" is rebuked.]
21 Will strengthen. Has preserved you in glory.-Vat. Strengthened and established.-Lips. Has saved your house.-Pal.
22 Easy-minded. Only wander not, but be calm.-Vat. Omitted in Pal.
23 Accomplishes.... wishes. And exhibits it to any one to whom he wishes.-Vat.
24 So shall you also, teaching the truth daily, cut off great sin.-Vat.
25 I know... saints. For the Lord knows that they will repent with all their heart, and He will write you in the Book of Life.-Vat. See Phil. iv. 3; Rev. xx. 15. [He contrasts the mild spirit of the Gospel with the severity of the Law in the case of Eli.]
26 And give ear to the glories of God, omitted in Vat.
27 And then... her. And unfolding a book, she read gloriously, magnificently, and admirably.-Vat. [Dan. x. 9.]
28 Gentle. For they were few and useful to us.-Vat.
29 By His own wisdom and providence. By His migfhty power.-Vat., Pal. [Scripture is here distilled like the dew. Prov. iii. 19. Ps. xxiv. 2 and marginal references.]
31 Removes. He will remove.-Vat.
33 [Isa. lxv. 22. See Faber's Historical Inquiry, as to the primitive idea of the elect, book ii. 2. New York, 1940.]
34 Be strong, or be made strong.-Vat. [1 Cor. xvi. 13.]
1 Country; lit. to the villages. From Cumae-Vat. While I was journeying in the district of the Cumans.-Pal.
4 God... against. Omitted in Vat.
6 Make known. Rebuke with these words.-Vat. [Your sister in Christ, i.e., when converted.]
7 Let her restrain her tongue.-Vat. [Jas. iii. 5-10]
8 For... you. For she will be instructed, after you have rebuked her with those words which the Lord has commanded to be revealed to you.-Val.
9 [Against Montanism. Matt. xii. 31. xviii. 22.]
10 [To show that the Catholica doctrine does not make Christ the minister of sin. Gal. ii. 17.]
11 [To show that the Catholica doctrine does not make Christ the minister of sin. Gal. ii. 17.]
12 Passage. [Luke xvi. 22.] Your journey.-Pal.
13 And whosoever shall not deny his own life.-Vat. [Seeking one's life was losing it: hating one's own life was finding it. (Matt. x. 39; Luke xiv. 26.) The great tribuation here referred to, is probably that mystery of St. Paul (2 Thess. ii. 3), which they supposed nigh at hand. Our author probably saw signs of it in Montanus and his followers.]
14 Those... coming. The meaning of this sentence is obscure. The Vat. is evidently corrupt, but seems to mean: "The Lord has sworn by His Son, that whoever will deny Him and His Son, promising themselves life thereby, they [God and His Son] will deny them in the days that are to come." The days that are to come would mean the day of judgment and the future state. See Matt. x. 33. [This they supposed would soon follow the great apostasy and tribulation. The words "earlier times" are against the Pauline date.]
15 Became gracious. Will be gracious.-Pal.
16 The Vat. adds: but forgetfulness of them, eternal life. [Lev. xix. 18. See Jeremy Taylor, Of Forgiveness, Discourse xi. vol. i. p. 217. London, Bohn, 1844.]
18 You... careless. You neglected them as if they did not belong to you.-Vat. [See cap. iii. supra, "easy-minded."
19 But you will be saved for not having departed from the living God. And your simplicity and singular self-control will save you, if you remain stedfast.-Vat.
20 Now you will say: Lo! Great tribulation cometh on.-Vat. Lo! Exceedingly great tribulation cometh on.-Lips. [Maximus seems to have been a lapser, this warned in a spirit of orthodoxy in contrast with Montanism, but with irony.]
21 [The sense is: This is the temptation of those who pervert the promises made to the penitent. They may say, "we are threatened with terrible persecution; let us save our lives by momentarily denying Christ: we can turn again, and the Lord is nigh to all who thus turn, as Eldad and Medad told the Israelites."] Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal) are mentioned in Num. xi. 26, 27. The apocryphal book inscribed with their name is now lost. Cotelerius compares, for the passage, Ps. xxxiv. 9.
22 The Church. The Church of God.-Vat. [See Grabe's note, Bull's Defens. Fid. Nicaen., 1. cap. 2. sec. 6; Works, vol. v. part. 1. p. 67.]
23 Grapte is supposed to have been a deaconess.
24 [Here, as in places that follow, is to be noted a development of canon law, that could hardly have existed in the days of the Pauline Hermas. He is supposed to be a lector, who might read for the edification of the elect, if permitted by the presbyters. Grapte, the deaconess, is supposed to have charge of widows and orphans; while Clement, only, has canonical right to authenticate books to foreign churches, as the Eastern bishops were accustomed to authenticate canonical Scriptures to him and others. The second Hermas falls into such anachronisms innocently, but they betray the fiction of his work. Compare the Apost. Constitutions with (apocryphal) authentications by Clement.]
1 Fifth. Sixth.-Vat. [Here is a probable reference to canonical hours, borrowed from apostolic usage (Acts iii. 1), but not reflected in written constitutions in Clement's day.]
2 [Compare Cyprian's Life and Martydom, by Pontius the deacon (sec. 16). This is doubtless a picture of the bishop's cathedra in the days of Pius, but, for the times of the Pauline Hermas, a probably anachronism.]
5 My elders. Perhaps the translation should be: the presbyters. [No doubt; for here also is a refernce to canon law. See Apost. Constitutions (so called), book ii. sec. vii. 57.]
9 [1 Kings vi. 7; 1 Pet. ii. 4-8. The apostle interprets his own name,-shows Christ to be the Rock, himself a stone laid upon the foundation, by which also all believers are made lively stones, like the original Cephas.]
10 Others had been made too short, not in Vat.
11 That... glory. And that they may be made more joyful, and, hearing this, may greatly glorify the Lord.-Vat.
12 [2 Cor. xii. 1-11. The apostle is ashamed to glory in revelations, and this seems to be the reference.]
14 I said to you before, that you were cunning, diligently inquiring in regard to the Scriptures.-Vat. You are cunning in regard to the Scriptures.-Lips. In some of the mss.. of the common Latin version, "structures" is read instead of "Scriptures."
15 The Lord. God.-Vat. [1 Pet. iii. 20; Eph. v. 26. Both these texts seem in the author's mind, but perhaps, also Num. xxiv. 6, 7.]
16 The building. When therefore the building of the tower is finished, all.-Vat.
17 Not because you are better. Are you better?-Vat. [See note 8, preceding chapter.]
19 [Phil. ii. 2, iii. 16; 1 Thess v. 13.]
20 Are those. They are those who have alreay fallen asleep, and who suffered.-Vat.
21 Cast away. Placed near the tower.-Vat.
23 [Heb. x. 25. Barnabas (cap. iv.) reproves the same fault, almost as if directing his words against anchorites, vol. i. p. 139, this series.]
25 Use... God. Then will they be of use for the building of the Lord.-Vat. [1 Cor. iii. 9-15But, instead of circumscribed, let us read circumcised (with the Latin): with reference to the circumcision of wealth (of trees under the law, Lev. xix. 23), Luke xi. 41. The Greek of Hermas is o#tan perikoph=| au0tw=n o9 plou=toj.]
26 For... stones. For you yourself were also one of these stones.-Vat.
28 The words "draw back" are represented in Greek by the word elsewhere translated "repent;" metanoei=n is thus used for a change of mind, either from evil to good, or good to evil.
29 [Perhaps the earliest reference to the penitential discipline which was developed after the Nicene Council, and to the separation of the Flentes and others from the faithful, in public worship. But compare Irenaeus (vol. i. p. 335, this series), who refers to this discipline; also Apost. Constitutions, book ii. cap. 39. I prefer in this chapter Wake's rendering; and see Bingham, book xviii. cap. 1.]
30 [Greek, r0h=ma not lo/goj. To translate this as if it referred to the Word (St. John i. i) is a great mistake. (Heb. xi. 3). Compare Wake's rendering. It seems a refernece to the audientes, seperated from the faithful, but admitted to hear the Word. See Bingham, and Apost. Constit., as above.]
31 [Salvation is ascribed to faith; and works of faith follow after, being faith in action.]
32 [Girded rather, the loins compressed.]
33 [Their mother is Faith (ut supra), and works of faith are here represented as deriving their value from faith only.]
34 Regulated. They have equal powers, but their powers are connected with each other.-Vat.
35 [Appearently for fasting, and to wait for the appearance of the interpreter, in cap. x.]
36 The Lord. God.-Vat. [See Hos. x. 12.]
37 Or, that ye may be justified and sanctified.
38 I have translated the Vat. Reading here. The Greek seems to mean, "Do not partake of God's creatures alone by way of mere relish." The Pal. Has, "Do not partake of God's creatures alone joylessly, in a way calculated to defeat enjoyment of them."
40 Those that love the first seats, omitted in Aeth. [Greek, toi=j prohgoume/noij th=j e1kklhsi/aj kai\ toi=j prwtokaqedri/taij. Hermas seems, purposely, colourless as to technical distinctions in the clergy; giving a more primitive cast to his fiction, by this feature. Matt. xxiii. 6; Mark xii. 39; Luke xi. 43, xx. 46.]
41 [Rom. ii. 21; 1 Thess. v. 13.]
44 Literally, "stronger," and therefore more injurious to the body.
45 How long. Ye are not senseless.-Vat. [Matt. xvii. 17; Luke xxiv. 25.]
47 His spirit ... renewed. He is freed from his former sorrows.-Vat.
49 Shape ... beautiful. Her countenance was serene.-Vat.
50 [As Dupin suggest of The Shepherd, generally, one may feel that these "revelations" would be better without the symbolical part.]
1 [This address to "brethren" sustains the form of the primitive prophesyings, in the congregation.]
2 [One of the tribulations spoken of in the Apocalypse is probably intended. This Vision is full of the imagery of the Book of Revelation.]
4 He might strengthen me, omitted in Vat.
5 For ... marvels. This clause is connected with the subsequent sentence in Vat.
7 Comp. Rev. xi. 7, xii. 3,4, xiii. 1, xvii. 8, xxii. 2. [The beast was "like a whale" in size and proportion. It was not a sea-monster. This whole passage is Dantesque. See Inferno, canto xxxi., and, for the colours, canto xvii. 15.]
9 The Vat. adds: with a stroke.
10 [Those who remember the Vatican collection and other antiques, will recall the exquisite figure and veiling of the Pudicitia.]
12 Care. Loneliness and anxiety.-Vat.
15 Thegri. [Perhaps compounded from qh\r and a1greu/w.] The name of this angel is variously written, Hegrin [Query. Quasi e,grhgorei=n, or corrupted from (Sept.) ei@r kai\ a@gioj; Hir in Daniel's Chaldee], Tegri. Some have supposed the word to be for a!grion, the wild; some have taken it to mean "the watchful," as in Dan. iv. 10, 23: and some take it to be the name of a fabulous lion. [See, also, Dan. vi. 22.]
17 Send scourges. Send you help. But woe to the doubters who.-Vat.
20 [Very much resembling Dante, again, in many passages. Inferno, xxi. "Allor mi volsi," etc.]
149 1 [This vision naturally belongs to book ii., to which it is a preface.]
2 Keep them. That you may be able to keep them more easily by reading them from time to time.-Vat.
3 ["The Shepherd," then, is the "angel of repentance," here represented as a guardian angel. This gives the work its character, as enforcing primarily the anti-Montanist principle of the value of true repentance in the sight of God.]
1 [These first words are quoted by Irenaeus, vol. i. p. 488, this series. Note that this book begins with the fundamental principle of faith, which is everywhere identified by Hermas (as in Vision ii. cap. 2) with faith in the Son of God. The Holy Spirit is also everywhere exhibited in this work. But the careful student will discover a very deep plan in the treatment of this subject. Repentance and faith are the great themes, and the long-suffering of God, against the Montanists. But he begins by indicating the divine character and the law of God. He treats of sin in its relations to the law and the gospel: little by little, opening the way, he reaches a point, in the Eighth Similitude, where he introduces the New Law, identifying it, indeed, with the old, but magnifying the gospel of the Son of God. Hermas takes for Granted the "Son of man;" but everywhere he avoids the names of His humanity, and brings out "the Son of God" with emphasis, in the spirit of St. John's Gospel (cap. I.) and of the Epistle to the Hebrews (cap. I.), as if he feared the familiarities even of believers in speaking of Jesus or of Christ, without recognising His eternal power and Godhead.]
2 Contained.-Vat. and Pal. add: and who cannoy be defined in words, nor conceived by the mind. [Here we have the "Imcomprehensible," so familiar in the liturgic formula improperly called the Athanasian Creed. In the Latin immensus, in the Greek a!peiroj; i.e., "non mensurabilis, quia inlocalis, incircumscriptus, ubique totus, ubique proesens, ubique potens." Not intelligible is too frequently supposed to be the sense, but this is feeble and ambiguous. See Waterland, Works, iv. p. 320 London, 1823.]
1 If...brother. [Jas. iv. 11.] And if you believe the slanderer, you will also be guilty of sin, in that you have belived one who speaks evil of your brother.-Vat. For if you give your assent to the detractor, and believe what is said of one in his absence, you also will be like to him, and acting ruinously towards your brother, and you are guilty of the same sin as the person who slanders.-Pal.
2 For slander is ruinous.-Vat. For it is wicked to slander any one.-Pal.
3 For...condemned, omitted in Vat.
4 This service...God. And he has accomplished this service to God simply and gloriously.-Vat. [Rom. xii. 8.]
5 The Vat. Adds: and a blessing may fall on your house.
2 Dwelleth in you. Who put the spirit within you.-Vat.
3 [The seven gifts of the Spirit are here referred to, especially the gift of "true godliness," with a reference to the parable of the talents (Matt. xxv. 15), and also to 1 John ii. 20-27.]
4 Cunningly to all. Have ever lived in dissimulation.-Vat. Lived cunningly with all.-Pal. [Custom-house oats and business lies among moderns.]
5 The Vat. adds: of God. [1 John iii. 19-21, iv. 6, and Eph. iv. 30.]
6 For ... truth. For even they can become worthy of credit, if you will speak the truth in future; and if you keep the truth.-Vat. [See, under the Tenth Mandate, p. 26, in this book.]
1 This thought. [Matt. v. 28. See, further, Simil. ix. cap. ii.] The thought of another man's wife or of fornication.
2 Questions. "I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's marriage (i.e., wife), or of fornication, for this produces a great transgression. But be always mindful of the Lord at all hours, and you will never sin. For if this very wicked thought enter your heart, you commit a great sin, and they who practise such deeds follow the way of death. Take heed, therefore, and refrain from this thought. For where chastity remains in the heart of a righteous man, never ought there to arise any evil thought." I said to him, "Sir, permit me to say a few words to you." "Say on,"said he.-Vat.
4 [Not frequently ... one repentance. True penitence is a habit of life. An apparent safe-guard against the reproaches of Montanism, and a caution not to turn forgiveness into a momentary sponge without avoiding renewed transgression.]
5 Who ... actions. But he who makes an image also commits adultery.-Vat.
6 Any one. She.-Vat. [2 Thess. iii. 14; 2 John ii.]
7 There ... cure. God, who has power to heal, will provide a remedy.-Vat. [This whole passage seems to refer to the separation of penitents under canonical discipline. Tertullian, Pudicit., capp. 5, 13, and De Penitent., cap. 9. 2 Thess. iii. 14.]
8 Bear ... words. Give me a few words of explanation.-Vat.
9 Repentance ... wisdom. For he who repents obtains great intelligence. For he feels that he has sinned and acted wickedly.-Vat. ["Wisdom and understanding;" spiritual gifts here instanced as requisite to true penitence and spiritual life.]
10 [Matt. xix. 17. Saint-Pierre, Harm de la Nature, iii. p. 150.]
11 [Immersion continues to be the usage, then, even in the West, at this epoch.]
12 For ... them. Since God knows the thoughts of all hearts, and the weakness of men, and the manifold wickedness of the devil which he practises in plotting against the servants of God, and in malignant designs against them.-Vat.
13 In ... life. These words occur only in Pal. [Can the following words be genuine? They reflect the very Montanism here so strictly opposed. Wake has followed a very different text. The Scriptures, it is true, use very awful language of the same kind: Heb. x. 26,27, xii, 16,17; 1 John iii. 9.
14 With ... live. With difficulty will he live to God.-Vat. And Pal.
15 [1 Cor. vii. 39; Rom. vii. 3. See my note on Simil. ix. cap. 28. Here are touching illustrations of the new spirit as to the sanctity of marriage, to which the Gospel was awakening the heathen mind.]
1 It will be noticed that space is attributed to the heart or soul, and that joy and goodness expand the heart, and produce width, while sadness and wickedness contract and straiten.
2 But ... himself. But rejoicing he will be expanded, and he will feast in the vessel in which he dwells, and he will serve the Lord joyfully in the midst of great peace.-Vat. He will serve the Lord in great gladness, having abundance of all things within himself.-Pal.
3 For ... anger, omitted in Vat.; fuller in Pal.: For the Lord dwells in calmness and greatness of mind, but anger is the devil's house of entertainment. [Eph. iv. 26,27.]
5 Patience if polluted. The mind is distressed.-Vat.; omitted in Pal.
6 I...heart. I, the angel [or messenger] of righteousness, am with you, and all who depart from anger, and repent with their whole heart, will live to God.-Vat.
7 Are justified. Are received into the number of the just by the most holy angel (or messenger).-Pal. [i.e., As the instrument of justification; but the superlative here used seems to indentify this angel with that of the covenant (Mal. iii. 1); i.e., the meritorious cause, "the Lord."]
8 [Matt. xii. 45; Luke xi. 26.]
9 [Matt. xii. 45; Luke xi. 26.]
10 You ... Lord. You will be found by God in the company of purity and chastity.-Vat.
11 And put ... them. That you may live to God, and they who keep these commandments will live to God.-Vat. [The beauty of this chapter must be felt by all, especially in the eulogy on patience. A pious and learned critic remarks on the emphasis and frequent recurrence of scriptural exhortations to patience, which he thinks have been to little enlarged upon in Christian literature.]
1 [See Tob. iii. 8, 17. The impure spirit, and the healing angel. This apocryphal book greatly influenced the Church's ideas of angels, and may have suggested this early reference to one's good and evil angel. The mediaeval ideas on this subject are powerfully illustrated in the German legends preserved by Sir. W. Scott in The Wild Huntsman and The Fire-King.]
2 Forthwith ... heart, omitted in Lips.
3 Transactions. I think the writer means, when a longing is felt to engage with too great devotedness to business and the pursuit of wealth. ["That ye may attend upon the Lord without distraction." 1 Cor. vii. 35.]
4 Trust ... deed. Trust the angel of righteousness, beacause his instruction is good.-Vat.
6 But to bid farewell. The Vat. ends quite differently from this point: If, then, you follow him, and trust to his works, you will live to God; and they who trust to his works will live to God.-Vat.
2 [Prov. xxviii. 14; 1 John iv. 18. This chapter seems based on Jas. iv. 7.]
3 Why ... they only who fear the Lord, omitted in Vat.
1 [Command. vi. cap. i. p. 24, supra. The idea taken from Ecclus. xxxiii. 15, and Eccles. vii. 14.]
2 For ... sin, omitted in Lips.
3 [Gal. v. 10, 21; 1 Pet. iv. 3.]
4 [First of all, faith, holy fear, love etc. Then, works of mercy. Could evangelical morality be more beautifully illustrated?]
5 [First of all, faith, holy fear, love etc. Then, works of mercy. Could evangelical morality be more beautifully illustrated?]
6 From them ... all who act thus will live to God, omitted in Vat., which ends thus: If you keep all these commandments, you will live to God, and all who keep these commandments will live to God.
1 [Jas. i. 6-8 is here the text of the Shepherd's comment.]
2 With difficulty be saved. Will with difficulty live to God.-Vat.
1 The Vat. Has here a considerable number of sentences, found in the Greek, the Palatine, and the Aethiopic, in Commandment Eleventh. In consequence of this transference, the Eleventh Commandment in the Vatican differs considerably from the others in the position of the sentences, but otherwise it is substantially the same.
2 And ... business. This part is omitted in the Leipzig Codex, and is supplied from the Latin and Aethiopic translation. [Luke viii. 14.]
3 This ... repented, omitted in Vat. [2 Cor. vii. 10. Compare this Commandment in Wake's translation and notes.]
8 e0comologou9menoj one would expect here to mean "giving thanks," a meaning which it has in the New Testament: but as e0comologou=mai means to "confess" throughout the Pastor of Hermas, it is likely that it means "confessing" here also.
9 [Matt. vi. 16, 17: Is. lviii. 5; 2 Cor. vi. 10; John xvi. 33; Rom. xii. 8.]
1 Is ... God. He who sits in the chair is a terrestrial spirit.-Vat. And then follows the dislocation of sentences noticed above.
2 The spirit of all men is earthly, etc. This passage, down to "it is not possible that the prophet of God should do this," is found in the Vat. And other mss. of the common translation, with the exception of the Lambeth, in Command Twelfth. [Consult Wake upon omissions and transpositions in this and the former Commandment. And note, especially, his valuable caution against confounding what is here said, so confusedly, of the Spirit in man, and of the Spirit of God in his essence (1 Cor. ii. 11,12).
3 Angel of the prophetic Spirit. The holy messenger (angel) of Divinity.-Vat. [1 Cor. xiv. passim.]
4 [Here is a caution against divers Phrygian prophesyings.]
5 [This proverb is found in many languages. Hermas may have been familiar with Ovid, or with the Greek of the poetaster Choerilus, from whom Ovid, with other Latin poets, condenscended to borrow it.]
6 Earth. After this the Vatican reads: Join yourself, therefore, to that which has power, and withdraw from that one which is empty. [Hermas seems to apply to the Spirit, in carrying out his figure, those words of the Psalmist, lxxii. 6.]
1 [Concupiscence is here shown to have the nature of sin.]
2 [See the Greek of Athanasius, and Grabe's transposition, in Wake's version of the Eleventh and Twelfth Commandments.]
3 For ... God. This desire, therefore, is wicked and destructive, bringing death on the servants of God. Whoever, therefore, shall abstain from evil desire, shall live to God.-Vat.
5 Go ... wishes. And you will obtain the victory, and will be crowned on account of it, and you will arrive at good desire, and you will deliver up the victory which you have obtained to God, and you will serve Him by acting even as you yourself wish to act.-Vat.
6 Chapters third, fourth, and a part of fifth, are omitted in the Palatine. [This chapter seems based on Heb. v. 14.]
8 [Here is the commission to be a prophet , and to speak prophesyings in the conregation. If the Montanists resisted these teachings, they were self-condemned. Such is the idea here conveyed 1 Cor. xiv. 32, 37.]
9 If ... kept, omitted in Vat.
10 [Boyle beautifully reconciles "those two current assertions, that (1) God made all things for His own glory, and that (2) He made all things for man." See Usefulness of Nat. Philos., part i., essay 3, or Leighton's Works, vol. iii. p. 235, London, 1870.]
11 Isa. xxix. 13; Matt. xv. 8.
12 John xii. 40; 2 Cor. iii. 14.
16 Trust God. Believe ye, then, who on account of your sins have forgotten God.-Vat.
17 Practise ... days, omitted in Vat.
19 Rule over ... commandments. But we shall conquer him completely, if we can keep these commandments.-Vat.
244 1 [We have seen in Justin and Irenaeus what seem to us an overstrained allegorizing, and more will be encountered in Origen. On this whole subject, however, as it struck the Oriental and primitive instincts, take the following very illustrative remarks, attributed to Hartley of Winwich:-
"Nature, in it's proper order, is the book of God, and exhibits spiritual things in material forms. The knowledge of correspondences being so little understood, is one main cause of the obscurity of the Scriptures of the Old Testament, which were chiefly written by the rules of these science: and not Scripture alone, but man, also, as an image of the spiritual and natural worlds, contains in himself the correspondences of both: of the former, in his interior, and of the latter in his exterior or bodily, part, and so is called the microcosm, or little world."
Such texts as Heb. ix. 24, 1 Cor. ii. 13,14, go far to explain to us the childlike faith of the Fathers. See note on Leighton's St. Peter, p. 238, vol. iii. Ed. Of William West, B.A. 1870.]
2 [Heb. xiii. 14 is the text of this very beautiful chapter. But he original Greek of Phil. iii. 20 seems, also, to be in the author's mind. St. Paul addressed it to the church of a Roman "colony," whose citizenship was not Macedonian but Roman: hence its beautiful propriety.]
3 This sentence may be also rendered thus, giving e!neken the meaning of "as regards," "respecting"-a usual enough signification: "What then do you intend to do, as you have a law in your own city regarding your lands and the rest of your possessions?" The Vatican punctuates the passage so that it runs as follows: "What then will you do, who have a law in your own city? Will you, on account of your land, or any other of your preparations, be able to deny your law?" The Vatican also omits several clauses that are in the Greek, down to "for if thou shalt deny, and shalt desire to return," etc.
4 See... law, omitted in Lips. [The qrhskei/aof Jas. i. 27.]
5 The Vatican has: "Acquit widows, and do justice to orphans."
6 The Vatican renders, "Do not covet, therefore, the riches of the heathen." [Here follows, in the Lambeth ms.., an allusion to Luke xix. 15, which Wake renders: "Trade with your own riches." See, also, Luke xii. 33.]
7 The Vatican, rendering paraxara/ssete, adulterare, proceeds as if the reference were to adultery. "Neither touch another man's wife, nor lust after her, but desire your own work, and you will be saved."
1 The Vatican reads: "Unless this vine be attached to the elm, and rest upon it, it cannot bear much fruit. For, lying upon the ground, it produces bad fruit, because it is not suspended upon the elm."
2 The Vatican here makes Hermas interrupt the Shepherd, and ask, "How greater than the vine?"
3 [Based on Jas. i. 9-11, 27, and ii. 1-9: introducing the heathen world to just ideas of human brotherhood, and the mutual relations of the poor and the rich.]
4 The translation of the text is based on the Palatine. Lips. Reads: "When the rich man fills out upon the poor." Hilgenfeld amends this: "When the rich man recovers breath upon the poor." Neither gives sense. The Aethiopic has: "But if the rich man lean on the poor;" and the Greek of Hilgenfeld might mean: "When the rich man recovers his breath by leaning on the poor." The Vatican is quite different: "When, therefore, the rich man helps the poor in those things which he needs, the poor man prays to the Lord for the rich man, and God bestows all blessings upon the rich man, because the poor man is rich in prayer, and his prayer has great merit with God. Then the rich man accordingly assists the poor man's things, because he feels that he is fully heard (exaudiri) by the Lord; and the more willingly and unhesitatingly does he give him every help, and takes care that he wants for nothing. The poor man gives thanks toGod for the rich man, because they do their duty in respect to the Lord (a Domino)."
5 [I note this use of the word "influential," because it was formerly denounced as an Americanism.]
7 The sentence in brackets is not in Lips. It is taken from Pal.
1 The Vatican renders this thus: "Why do they resemble those that are, as it were, withered?"
1 Summer. Throne.-Lips. [Rom. viii. 22-24.]
2 The Vatican has, "And all the merry and joyful shall be restored in that age."
3 [1 Cor. vii. 30-35; Rom. xii. 11.]
1 [This anachronism betrays the later origin of "The Pastor." The Pauline Hermas would not have used this technical term. These fasts were very early fixed by canon for Wednesdays and Fridays. See Canon lxix. of canons called " Apostolical;" also Bingham, book xiii. cap. 9. and .]
2 [See cap. iii. of this similitude.]
3 The Vatican adds, "for his successors."
4 i.e., attach the vines to stakes.
5 The Vatican adds, "Having called together his friends." [The gospel parables of the vineyard, and of the sower, and of the man travelling into a far country, are here reflected passim. I cannot but refer to a parable which greatly resembles this, and is yet more beautiful, occurring in Mrs. Sherwood's Stories onthe Catechism (Fijou), a book for children. It is not unworthy of Bunyan.]
6 [To read into this passage the idea of "supererogatory merit" is an unpardonable anachronism. (Compare Command. iv. 4.) The writer everywhere denies human merit, extols mercy, and imputes good works to grace. He has in view St. Paul's advice (1 Cor. vii. 25-28), or our blessed Lord's saying (Matt. xix. 12). The abuse of such Scriptures propped up a false system (2 Pet. iii. 16) after it had been invented by Pelagians and monastic enthusiasts. But it has no place in the mind of Hermas, nor in the mind of Christ.]
7 [Thus he does not object to the "station," if kept with evangelical acts of devotion and penitence. Isa. lviii. 5-8.]
8 Pseudo-Athanasius gives this paragraph as follows: "First of all be on your guard to fast from every evil word and evil report, and purify your heart from every defilement and revenge, and base covetousness. And on the day on which you fast, be content with bread, and herbs, and water, giving thanks to God. And having calculated the amount of the cost of the meal which you intended to have eaten on that day, give it to a widow, or an orphan, or to some one in want, so that, having clearly filled his own soul, he shall pray to the Lord on your behalf. If you therefore perform your fasting as I enjoined you, your sacrifice will be acceptable before the Lord, and inscribed in the heavens in the day of the requital of the good things that have been prepared for the righteous."
9 [Note this detailed account of primitive fasting (2 Cor. vi. 5, ix. 27, xi. 27). Amid all the apostle's sufferings and dying daily, he adds fastings to involuntary hunger and thirst.]
10 Literally, "self-willed." (au0qa/dhj).
11 [Matt. xiii. 11; Jas. i. 5.]
13 [Part of the commission again.]
14 This clause occurs only in the Vatican. It does not occur in Lips., Pal., or in the Aeth.
15 [Phil. ii. 7. But no longer is He such.]
17 The sentence in brackets is omitted in Lips. And Aeth., occurs in Vat. And Pal.
18 This passage varies in each of the forms in which it has come down, and is corrupt in most, if not in all. The Vatican (Lat.) has, "Because the messenger hears the Holy Spirit, which was the first of all that was poured (infusus) into a body in which God might dwell. For understanding (intellectus) placed it in a body as seemed proper to Him." The Pal. reads: "For that Holy Spirit which was created pure [first] of all in a body in which it might dwell, God made and appointed a chosen body which pleased Him." The Aeth. reads: "The Holy Spirit, who created all things, dwelt in a body in which He wished to dwell." [See Grabe's collation and emendation here, in Wake's translation.]
19 The Vatican renders this sentence: "This body, therefore, into which the Holy Spirit was led, was subject to that Spirit, walking rightly, modestly, and chastely, and did not at all defile that Spirit. Since, then, that body had always obeyed the Holy Spirit, and had laboured rightly and chastely with it, and had not at any time given way, that wearied body passed its time as a slave; but having strongly approved itself along with the Holy Spirit, it was received unto God." The Palatine is similar. The Aeth. reads: "That body served well in righteousness and purity, nor did it ever defile that Spirit, and it became His partner, since that body pleased God."
20 porei/a. Vatican, potens cursus.
21 The passages within brackets are omitted by Lips. and Aeth.
22 The passages within brackets are omitted by Lips. and Aeth.
23 [If the reader feels that the explanation itself needs to be explained, let him attribute it to the confused and inaccurate state of the text. Grabe says emphatically, that "the created Spirit of Christ as a man and not the Holy Ghost, the third person of the Trinity," is spoken of in this chapter chiefly. The apparent confusion of words and phrases must be the result of ignorant copying. It is a sufficient answer to certain German critics to cite the providential approval of Athanasius, a fact of the utmost moment. Nobody doubts that Athanasius was sensitive to any discoloration of the Nicene Faith. In the text of Hermas, therefore, as it was in his copy, there could have been nothing heretical, or favouring heresy. That Hermas was an artist, and purposely gave his fiction a very primitive air, is evident. He fears to name the Scriptures he quoted, lest any one should doubt their use, in the days of Clement, in the Western churches.]
24 [1 Cor. iii. 16,17. Owen, On the Spirit, passim. Ambiguities, cap. ii.]
26 Omitted in Lips. Aeth. has simply, "But be on your guard now."
1 The Vatican has a sentence before this: "For if you sin not afterwards, you will greatly fall away from your former [transgressions]."
2 Found only in Pseudo-Athanasius. It occurs in none of the translations.
3 [The use of the word "angel," here, may possibly coincide with that in the Apocalypse, rebuking an unfaithful and luxurious pastor, like the angel of Sardis (Rev. iii. 1-5). The "yellow" raiment may be introduced as a contrast to the words, "thou has a few names even in Sardis which have not defiled their garments, and they shall walk with me in white."]
4 katafqora/n, translated in Pal. And Vat. by defectio, apostasy, as departure from goodness and truth. The Aethiopic has "ruin."
5 Of ... deceit, omitted in Lips. Our translation is made from the Vat.
6 Pseudo-Athanasius has, "of such men the life is death."
7 Pseudo-Athanasius has, "Corruption, therefore, has a hope of resurrection up to a certain point." [Death here must mean final apostasy (Heb. vi. 4-6, x. 26-31, xii. 15-17). But a certain death-in-life, which is not final, is instanced in Rev. iii. 1; note also 1 John iii. 14,15, v. 16,17.]
8 [The idea is, the minister of discipline, as St. Ambrose is represented with a scourge in his hand. The Greek (e0 tw=n a0gge/lwn t=w=n dikai/wn) favours the idea that faithful pastors are here symbolized,-just stewards and righteous men.]
9 biwtikai/ The Vatican and Pal. render this, "the various punishments and tortures which men suffer daily in their lives." Pseudo-Athanasius has: "For when they revolt from God, thinking to be in rest and in wealth, then they are punished, some meeting with losses," etc. [1 Tim. i. 20. Remedial discipline is this spoken of, 1 Cor. v. 5.]
10 Pseudo-Athanasius has: "And they cannot bear for the rest of their days to turn and serve the Lord with a pure heart. But if they repent and become sober again, then they understand that they were not prosperous on account of their evil deeds; and so they glorify the Lord, because He is a just Judge, and because they suffered justly, and were punished (e0paideu/qhsan) according to their deeds."
11 The Vatican inserts the following sentence before this: "And when they begin to repent of their sins, then the works in which they have wickedly exercised themselves arise in their hearts; and then they give honour to God, saying that He is a just Judge, and that they have deservedly suffered everything according to their deeds." So does Pal. The Aethiopic becomes very condensed in this portion. [Note this class of offenders, having suffered remedial chastisement, are not delivered over the Satan finally, but "delivered unto me (the angel of repentance) for good training."]
12 tro/pon. The Vat. and Pal. have, "for the same time" (per idem tempus).
14 Pseudo-Athanasius has "nothing" (ou0de/n) instead of e0la/xistoj.
15 pote/. [The pleasures of sin are "for a season" (Heb. xi. 25), at most: impenitence is the "treasuring up of wrath against the day of wrath" (Rom. ii. 5).]
16 [Ps. iv. 6,7,cxix. 14, lxxxiv. 10. Dr. Doddridge's epigram on Dum Vivimus Vivamus will be brought to mind.]
1 The Vat. and Pal. Have protinus, "immediately." [Wake adopts this reading, which appears to be required by the context.]
2 The Lips. has lost here a few words, which are supplied from the Latin translations. [Mal. iii. 3; Isa. i. 22; Ps. xxvi. 2, cxxxix. 23,24. Is there not much teaching here for our easy living, and light ideas of the sinfulness of sin?]
3 The Vatican has: "But rather give thanks to the Lord, that He, knowing what is to come to pass, has deemed you worthy to tell you beforehand that affiction is coming upon those who are able to bear it." [1 Cor. x. 13. But the whole argument turns on Jas. i. 2, as Hermas delights in this practical apostle.]
4 Num. xvii. 8. [Willows are chosen, perhaps, with refernce to Isa. xliv. 4; but Ezekiel's willow supplies the thought here (Ezek. xvii. 5,6).]
8 [Rev. viii. 3; Num. xvii. 7.]
12 "And by this law the Son of God was preached to all the ends of the earth."-Vat. [Hermas again introduces here the name which he made his base in Vision ii. 2.]
13 [Dan. x. 21, xii 1; Rev. xii. 7. It is not necessary to accept this statement as doctrine, but the idea may be traced to these texts.]
14 [That is, the New Law, the gospel of the Son of God.]
15 [Vision ii. 2. Denying the Son.]
16 And ... cut, omitted in Pal.
19 Omitted in Lips. Translation is made from Vat.
20 The versions vary in some of the minute particulars.
21 [The by-gone quarrels about foreknowledge and predestination are innocently enough anticipated here.]
24 [Here is a note of Hermas' time. Not noly does it imply the history of heresies as of some progress, but it marks the Montanist refusal to receive penitent lapsers.]
25 [He has in view the passages Matt. xx. 23, Luke xxii. 24, and hence is lenient in judgment.]
26 [Why "naturally"? Latin, "de ipsis tamen qui boni fuerunt." Greek, a0gaqoi\ o!ntej. Gebhardt and Harnack, Lips. 1877.]
30 [A note of the time of composing The Shepherd. This chapter speaks of experiences of life among heathen and of wordly Christians, inconsistent with the times of Clement.]
31 Omitted in Lips.; supplied from Vat.
32 "Withered, all but their tops, which alone were green."-Vat. and Pal.
33 [Matt. x. 40-42 influences this judgment of Hermas.]
34 Omitted in Lips., which has, instead, "are afraid."
35 [A cheering conclusion of his severe judgments, and aimed at the despair created by Montanist prophesyings.]
36 Literally, "the calling that was made by His Son to be saved." The Vatican renders this, "He wishes to preserve the invitation made by His Son." The Pal. has, "wishes to save His Church, which belongs to His Son." In the text, klh=sij is taken as = klhtoi/.
1 The Spirit.-Vat. [He is called "the Spirit of Christ" by St. Peter (i. 11); and perhaps this is a key to the non-dogmatic language of Hermas, if indeed he is here speaking of the Holy Spirit personally, and not of the Son exclusively. See Simil. v. 6. Isa. v. 1.]
2 To a fruitful hill.-Pal. Omitted in Vat. [Hermas delights in the picturesque, and introduces Arcadia in harmony with his pastoral fiction.]
4 [As of Eden. Gen. iii. 24; Rev. xxi. 11. The Tsohar.]
9 And they replied that he would forthwith come.-Vat.
11 Omitted in Lips. The text is from Vat.; slight variations in Pal. And Aeth.
12 Also omitted from Lips. The text is in all the translations.
13 Omitted in Lips. The text in all the translations.
14 [Mark xiii. 36; Matt. xxiv. 46-51.]
15 [This curious chapter, be it remembered, is but a dream and a similtutde. In the pure homes of Christians, it is almost unintelligible. Amid the abominations of heathenism, it taught a lesson which afterwards required enforcement by the canons and stern discipline of the whole Chuirch. The lesson is, that what "begins in the spirit" may "end in the flesh." Those who sunning the horrible inpurities of the pagans abused spiritual relationships as "brothers and sisters," were on the verge of a precipice. "To the pure, all things are pure;" but they who presume on this great truth to indulge in kissings and like familiarities are tempting a dangerous downfall. In this vision, Hermas resorted to "watching and praying;" and the virgins rejoiced because he thus saved himself. The behaviour of the maidens was what heathen women constantly practised, and what Christian women, bred in such habits of life, did, perhaps, without evil thought, relying on their "sun-clad power of chastity." Nothing in this picture is the product of Christianity, except the self-mastery inculcated as the only safeguard even amongst good women. But see Elucidation, at end of this book.]
16 [Hermas confirms the doctrine of St. John (i. 3); also Col. i. 15,16. Of this Athanasius would approve.]
20 Omitted in Lips. The text in Vat. and Pal. The Aeth different in form, but in meaning the same.
22 [Heb. i. 3. Hermas drips with Scripture like a honeycomb.]
23 [Isa. xxviii. 16; 1 Cor. iii. 11.]
112 24 This portion of the Leipzig Codex is much eaten away, and therefore the text is derived to a considerable extent from the translations.
25 [The tenacity with which Hermas everywhere exalts the primary importance of Faith, makes it inexcusable that he should be charged with mere legalizing morality.]
26 [Eph. ii. 20; Rev xxi. 14.]
27 The name of the Son of God. The name of God.-Lips. [1 John v. 11,12.]
28 All the translations and Clemens Alexandrinus (Strom., vi. 6, 46) have this passage. It is omitted in Lips.
30 Name of the Son of God. Name of God.-Lips. [Rom. x. 17.]
32 God in Pal.; Lord in Vat. and Aeth.; Christ in Lips.
34 Omittted in Vat., Aeth., Lips.
36 Omitted in Lips. The text from Vat. Substantially the same in the other two. [Matt. xiii. 5.]
37 Matt. xix. 23,24. [Mark x. 23.]
39 [The imagery of our Lord's parables everywhere apparent. Also, the words of Scripture recur constantly.]
40 Jas. iv. 12. [Matt. xviii. 33.]
41 Ecclus. xx. 15, xli. 22; Jas. i. 5.
42 Cf. Donaldson's Hist. Of Christ. Lit., vol. i. p. 291. [This beautiful chapter, and its parable of the fountains of living water, may well be read with that passage of Leighton which delighted Coleridge: Com. on 1 Pet. i. 10-12.]
43 dia/konoi. [Deacons, evidently, or stewards. Acts vi. 1]
45 Bishops. Bishops, that is, presidents of the churches.-Vat. [This textual peculiarity must have originated at the period when the Ignatian use of episcopus was becoming naturalized in Rome. It was originally common to all pastors, local or regionary.]
46 [This passage (with Vision iii. 2, and especially Similitude v.3) has been pressed into the service of those who seek to find "super-erogatory merit" in the Fathers. See 1 Cor. vii. 38. But why not begin with the Scriptures which Hermas doubtless has in mind, such as Rev. iii. 4,5, "They are worthy"? Does this ascribe to them any merit apart from ("worthy is the Lamb") the only meritorious cause of salvation? So also Rev. vii. 14, xiv. 4,5. The primitive Fathers accepted such truths like innocent children, and loved them. They believed St. Paul as to degrees of glory (1 Cor. xv. 41), and our Lord Himself as to the awards (Matt. xx. 21-23) of mercy to fruits of grace: and they are no more responsible for forced constructions that have been put upon them by afterthought and subsequent heresy, then our blessed Lord can be charged with all that has overloaded His precious sayings (Matt. xix. 12 or xiv. 18). The principle of deficient works of faith, which is the corresponding idea of the negative side, appears in St. Paul (1 Cor. iii. 13-15), and has been abused to sustain the whole system of creature merit, and the monstrous atfterthought of purgatory. Those, therefore, who read such ideas into "The Ante-Nicene Fathers," to diminish their credit, often, unintentionally (1) help the perverters of truth to claim the Fathers, and (2) give them the like aid in claiming the Scriptures. See p. 34, supra, note1 .]
49 Here ends Codex Lipsiensis. The rest of the text is from common translation corrected by the Palatine and Aethiopic.
50 [Born good. Not in the text of Gebhardt and Harnack (the Greek is wanting); nor do they note any such text, though the Aethiopic favours it. See p. 42, supra, note2 .]
51 [Here again the Latin has the reading before noted, on the circumcision of wealth,p. 15, note 2, supra.]
53 [Jer. xiii. 20; Zech. xi. 15-17.]
54 [Jas. v. 9. Who can fail to feel the searching spirit of the gospel here? Matt. v. 23, 24, vi. 14.]
55 Servants of God. Servant of the Lord.-Aeth.
2 But he has his own honourhim, omitted in Vat.
5 Angel, Aeth.; Pastor, Pal.; omitted in Vat.
6 God, common version; Lord, Aeth., Ral.; Lord God, Vat.
7 [Here might follow that beautiful fragment of Irenaeus, on God's goodness accepting the feblest efforts of the soul in drawing near to Him. Vol. i. Frag. lv. p. 577, this series.]
8 [Jas. v. 19,20. As St. James concludes with this principle, so also Hermas, who evidently delights in this apostle's teaching and has thrown it into this allegorical metaphrase.]
9 The Vatican has: "Here ends the Book of the Shepherd, the disciple of the blessed apostle Paul. Thanks be to God." The Aethiopic has: " May the name of him who wrote this book be written on a pillar of gold. With thanksgiving to Father, Son, and Holy Spirit, this book of the prophet Hermas has been finished. Amen. Finished are the visions, and commandments, and similitudes of the prophet Hermas, who is Paul, in the year 191 of mercy, 23d night and 22d day of the month," etc. The writer goes on [fruitlessly] to show that Hermas is Paul, appealing to Acts xiv. 12.
11 On the Canon, p. 235. Ed. 1855.
12 Such as Lightfoot, Westcott, Canon Cook, and others.
13 Candidly treated by Guettee, L'Eglise de France, vol. xii. p. 15. See also Parton's Voltaire, vol. i. pp. 260-270.
14 Comment., book x. sec. 31, as quoted in Westcott, p. 219.
15 I subjoin Westcott's references: Clem. Alex., Stromata, i. 17, sec 85;Ibid., 1 29, sec 29; Ibid., ii. 1 sec. 3. Also Ibid., ii. 12, sec. 55; iv. 9. sec 76; vi. 6, sec 46. Also Tertull., Pudicitia, capp. 10 and 20. These I have verified in Ed. Oehler, pp. 468, 488. I add De Oratione, capp. xvi. p. 311. Let me also add Athanasius, De Incarnatione, p. 38; Contra Haeresim Arian., p. 369; Ibid., 380. To the testimony of this great Father and defender of the faith I attach the greatest importance; because his approval shows that there was nothing in the book, as he had it in its pure text, to justify the attempts of moderns to disprove its orthodoxy. Athanasius calls is "a most useful book," and quotes it again ("although that book is not in the Canon") with great respect. Ed, Paris, 1572.
Modern theories of inspiration appear to me untenable, with reference to canonical Scripture; but they precisely illustrate the sort of inspiration with which these prophesyings were probably first credited. The human element is largely intermixed with divine suggestions; or you may state the proposition conversely.
16 Eusebius, iii. 3, and Hieronym., catal. x. See Westcott, p. 220.
17 Comment., book x. sec. 31, as quoted in Westcott, p. 219.
18 I subjoin Westcott's references: Clem. Alex., Stromata, i. 17, sec 85;Ibid., 1 29, sec 29; Ibid., ii. 1 sec. 3. Also Ibid., ii. 12, sec. 55; iv. 9. sec 76; vi. 6, sec 46. Also Tertull., Pudicitia, capp. 10 and 20. These I have verified in Ed. Oehler, pp. 468, 488. I add De Oratione, capp. xvi. p. 311. Let me also add Athanasius, De Incarnatione, p. 38; Contra Haeresim Arian., p. 369; Ibid., 380. To the testimony of this great Father and defender of the faith I attach the greatest importance; because his approval shows that there was nothing in the book, as he had it in its pure text, to justify the attempts of moderns to disprove its orthodoxy. Athanasius calls is "a most useful book," and quotes it again ("although that book is not in the Canon") with great respect. Ed, Paris, 1572.
Modern theories of inspiration appear to me untenable, with reference to canonical Scripture; but they precisely illustrate the sort of inspiration with which these prophesyings were probably first credited. The human element is largely intermixed with divine suggestions; or you may state the proposition conversely.
19 Eusebius, iii. 3, and Hieronym., catal. x. See Westcott, p. 220.
20 Milman's Gibbon, vol. i. p. 550. The edit'rs notes are not over severe, and might be greatly strengthened as refutations.
21 Van Lennep,Bible-lands, p. 440.
22 See Vision iii. cap. 8, for the relation of encraty to faith, in the view of Hermas; also (cap. 7 and passim) note his uncompromising reproofs of lust, and his beautiful delineations of chastity. The third canon of the Nicene Synod proscribed the syneisactae, and also the nineteenth of Ancyra, adopted at Chalcedon into the Catholic discipline.
1 "Paul the aged" was only sixty when he gives himself this title. (Philem. 9). See the additional note, Speaker's Commentary, vol. iii. 843.
2 See (vol. ii. p. 331.) Southey's Life of Wesley; an invaluable work, and one which presents this eminent saint in a most interesting light, edven to worldly men. Ed. New York, Harpers, 1833.
1 e0pistolaj sunta/ttein, i.e., for transmission by letter-carriers.-Otto.
4 He was called d skoteino/j for his obscurity.
5 [Dear Christians of those times; so Justin and all the rest appeal against this odium. Their name an offence, "cast out as evil," but fragrant with unrequited love. Matt. x. 22-39.]
6 [1 Pet. ii. 17. This claim for man as man is the inspiration of Christianity. Terence breathes it from his wounded soul in slavery; and his immortal line, "Homo sum: humani nihil a me alienum puto" (Haeuntontimor., act. i. sc. 1, verse 25), looks as if it had been written in the second century of illumination.]
7 [Kaye's Justin, pp. 56, 158.]
9 [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.]
11 [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.]
12 [See Kaye's Justin Martyr, p. 161, note; and observe his stricture on Bull and Waterland.]
13 kata\ merismo/n. Some translate, "by division," but the above is preferable. The sense, according to Otto, is that the Logos, having received a peculiar nature, shares in the rational power of the Father as a lighted torch partakes of the light of the torch from which it is kindled. Comp. Just. Mar., Dial. c. T., chap. lxi.
14 oi0konomi/aj th\n ai@resin proslabo/n. The above seems the simplest rendering of this difficult passage, but several others have been proposed. [See note 4, cap. ix., infra, p. 69.]
15 [Matter not eternal. He seems to have understood Gen. i. 1, of the creation of matter; and verse 2, as beginning the history of our planet and the visible universe.]
16 [Supposed to be a personal reference to his conversion and baptism. As to "confused matter," it should be kindred matter, and must be set over "kindred spirit." See p. 71, cap. xiii., infra.]
17 [Comp. cap. xvii., infra, note 5, p. 72. e0n h9me/ra suntelei/aj.]
18 [A supposed discovery of modern science. See Religion and Chemistry, by Professor Cook of Harvard, pp. 79, 101. Revised Edition, Scribners, 1880.]
19 [Kaye's rendering of this passage should be compared. See his Justin, p. 182.]
20 Gen. iii. 1 [First-born. a!ggeloj prwto/gonoj.]
21 Il., i. 599; Od., viii. 326.
22 On fleeing from Apollo, she became a bay-tree.
23 It is uncertain from whom this line is quoted.
25 The signs of the Zodiac (Gesner).
26 Literally, "Tell me by God," or, "in the name of God."
27 The Deltotum was a star of the shape of a triangle.-Otto.
28 [oi0ko/nomoj. So cap. xii., infra: "the constitution of the body is under one management," mia=j e0sti\n oi0konomi9aj. Also cap. xxi., p. 74, infra, note 5.]
29 [He uses the verb qeologei=n as = qeopoiei=n; but Kaye directs attention to Justin's use of the same as = to discourse on divine things, and again in calling Christ God.]
30 Hercules-a sign in the sky. Leaning on his right knee, he tries to crush with his left foot the right side of the dragon's head.
32 Or, reading with Maranus, ka@n ... gen., "even though," etc.
33 [Think of a Chaldean heathen, by the power of grace, thus transformed. Sapiens solus liber, but the Christian alone is wise. This chapter compares favourably with the eloquence of Chrysostom in his letter to Cyriac, which, if spurious, is made up of passages to be found elsewhere in his works. Tom. iii. p. 683. Ed. Migne, Paris, 1859.]
34 [Comp. cap. xv., infra, and the note 6, p. 71.]
36 Literally, "brought forth" or "forward." The word does not imply that matter was created by God.
37 Tatian's words are somewhat obscure. We have given substantially the opinion of Worth, as expressed in his translation. The sense is: The body is evidently a unity in its organization and its activity, and the ultimate end which is serves in creation is that with which it is occupied, yet there are differences in respect of the parts. Otto renders: " For as the constitution of the body is of one plan, and in reference to the body the cause of its origin is occupied."
38 [Demons. The Paris editors have a note here, bidding us to read with caution; as our author seems rashly to imagine the demons to be material creatures. p. 151, ed. 1615.]
39 ["Which, though one and the same, is thus variously modified."Kaye's rendering in his Justin, p. 184.]
40 [Here Bishop Kaye has a very full note, quoting a beautiful passage textually from Beausobre, with whom, however, he does not entirely coincide. Justin, p. 184.]
42 [See cap. v., note, supra, p. 67.]
43 [tou= peponqo/toj Qeou=. A very noteworthy testimony to the mystery of the Cross, and an early specimen of the Communicatio idiomatum: the a0nti\dosij or a0ntimeta/stasij of the Greek theologians. Pearson, On the Creed, p. 314. London, 1824.]
44 [The shortening of human life is a gracious limitation of tarnsgression and of the peril of probation. "Let not our years be multiplied to increase our guilt."]
45 [desmo\j de\ tou= sarko\j yuxh\.]
46 Comp. 1 Cor. ii. 14,15. [The 71, of whom we are to hear so much in Tertullian. Comp. cap. xii., supra, p. 70.]
47 [But Kaye would translate, "by dying to the world through faith."]
49 [For a learned and valuable comparison of early patristic Demonologies, see Kaye's Justin Martyr, pp. 201-210.]
50 Perhaps in his treatise "On Animals."
52 Democritus. [The Paris editors add, vide Laertium. As to Ostanes, see that invaluable thesaurus, Hofmann's Lex. Universale, vol. ii. p. 6. Leyden, 1698.]
53 [Comp. cap. vi. note 6, supra. p. 67.]
54 [Naviget Anticyras. On hellebore, see otherwise useless learning but illustrative of this place, in Burton, Anat. Melanchol., p. 400, Ed. New York, 1847.]
55 [u!lhj oi0konomi/a. note Comp. cap. ix., supra, note 4; p. 69.]
56 [The language of an affectionate pupil: o9 qaumasiw/tatoj Ioustinoj.]
58 [The baptismal renunciation.]
60 [The flavour of this passage comes out with more sweetness in Kaye's note (p. 198, Justin M.), thus: "Above the visible heavens exist the better ages, ai0w=nesnoi0 krei/ttonej, having no change of seasons from which various diseases take their orgin; but, blest with a uniform goodness of temperature, they enjoy perpetual day, and light inaccessible to men who dwell here below."
Here Tatian seems to me to have had in mind a noble passage from Pindar, one of the most exquisite specimens of Greek poetry, which he baptizes and sanctifies.
@Ison de\ nu/ktessin ai0ei;
@Isa d'e0n a9me/raij a!li-
on e!xontej, a0pone/steron
'esqloi\ ne/montai bi/o-
ton, ou0 xqo/na tara/sson-
tej a0lka= xerw=n,
Ou0de\ po/ntion u!dwr,
Keina\n para\ di/aitan ' k.t.l. Olymp.ii.
Truly the Gentiles reflect some light from the window in the ark of their father Noah. How sweet what follows: a!dakrun ne/montai ai0w=na. Comp. Rev. vii. 7, xxi. 4, xxii.]
61 [Kaye thus renders this passage: "the spirit together with the soul will receive immortality, the heavenly covering of mortality." Justin, p. 288.]
64 [Ca/rin oi0konmi/aj. Compare divers uses of this word in Kaye's Justin, p. 174.]
65 Tatian here describes an actor. [And in America heathenism has returned upon us in most of the indecencies here exposed. Are we Christians?]
66 [Here Christianity began to avenge itself on the brutal spectacles of the Coliseum, which stands a gigantic monument of the religious system of which they were a part. See Athenagoras, Embassy, cap. xxxv.]
67 Antigenides was a flute-player, and Aristoxenus a writer on music and musical instruments.
68 The Cynic Peregrinus is meant.
69 They need the rich to invite them to banquets.
71 [The vigor of this passage, and the impact of its truths upon heathen idols, are noble specimens of our author's power.]
72 They ate and drank bread and wine hallowed to be the koinwni/a of the flesh and blood of Christ (1 Cor. x. 16); but they knew nothing of the modern doctrine of the Latin churches, which is precisely what Tatian denies.]
73 [Athenagoras, Embassy, cap. ii., infra.]
75 Comp. Tit. i. 12. Callimachus is probably the author referred to, through others express the same opinion respecting the Cretans.
76 Accommodating himself to the popular opinions, through fear.
78 [A memorable tribute to the light-giving power of the Holy Scriptures. "Barbarian books" (barbaric means something else) they were; but well says Dr. Watts in a paraphrase of Ps. cxix. 96 (and comp. capp xl, xli., infra),-
"Let all the heathen writers join to form one perfect book,
Great God if once compared with thine, how mean their writings look!"
See his Hymns, p. 238. Ed. Worcester, 1836.]
79 Comp. Matt. xiii. 44. [Cogent reasoning with Greeks.]
80 Comp. Matt. xiii. 44. [Cogent reasoning with Greeks.]
81 [Compare cap. xi. p. 69. And note, thus early, the Christian freeschools, such as Julian closed and then imitated, confessing their power.]
84 [St. Chrysostom speaks of the heathen as o9i tai=j satanikai=j w\|dai=j katashpo/menoi. In Psalmum, cxvii. tom. v. p. 533. Ed. Migne.]
85 [Such as the Magnificat of the Virgin, the Twenty-third Psalm, or the Christian Hymn for Eventide, which they learned in the Christian schools (cap. xxxii. p. 78). Cold is the heart of any mother's son that does not warm over such a chapter as this on the enfranchisement of womanhood by Christ. Observe our author's scorn for the heathen "affinity with unreason" (this chapter, supra), and then enjoy this glimpse of the contrast afforded by the Gospel in its influence upon women. Intensely should we delight in the pictures of early Christian society, of which the Fathers give us these suggetsive outlines. Rejecting the profane and wanton songs they heard around them,-"Satanic minstrelsies," as St. Chryosostom names them,-they beguiled their toils and soothed their sorrows with "Psalms and hymns and spiritual songs." As St. Jerome relates, "You could not go into the field, but you might hear the ploughman's hallelujahs, the mower's hymns, and the vine-dresser's chant of the Psalms of David." See Cave's Primitive Christianity, p. 132.]
86 [Such as the Magnificat of the Virgin, the Twenty-third Psalm, or the Christian Hymn for Eventide, which they learned in the Christian schools (cap. xxxii. p. 78). Cold is the heart of any mother's son that does not warm over such a chapter as this on the enfranchisement of womanhood by Christ. Observe our author's scorn for the heathen "affinity with unreason" (this chapter, supra), and then enjoy this glimpse of the contrast afforded by the Gospel in its influence upon women. Intensely should we delight in the pictures of early Christian society, of which the Fathers give us these suggetsive outlines. Rejecting the profane and wanton songs they heard around them,-"Satanic minstrelsies," as St. Chryosostom names them,-they beguiled their toils and soothed their sorrows with "Psalms and hymns and spiritual songs." As St. Jerome relates, "You could not go into the field, but you might hear the ploughman's hallelujahs, the mower's hymns, and the vine-dresser's chant of the Psalms of David." See Cave's Primitive Christianity, p. 132.]
87 [St. Paul's spirit was stirred within him, beholding the abominable idolatries of the Athenians; and who can wonder at the loathing of Christians, whose wives and children could not escape from these shameful spectacles. The growing asceticism and fanatical views of sexual relations, which were now rising in the Church, were a morbid but virtuous revolt of faith against these impurities.]
88 Chap. xxxi. [With what clam superiority he professes himself a barbarian! I honour the eye-witness who tells not only what he had seen, but what he felt amid such evidences of man's degradation and impiety.]
89 Solon. Bergh., Poetae Graec. Lyr, fr. 18. [The interest and biographical importance of this chapter must be apparent.]
90 Called Hiram in our authorized translation.
91 The words within brackets, though they occur in the mss. and in Eusebius, are supposed by some scholars to be a very old interpolation.
92 This expression admits of several meanings: "Without properly understanding them,"-Worth; "not with a proper sense of gratitude."-Maranus.
93 There is increasing evidence of the obligations of the Greek sages to that "light shining in a dark place," i.e., amid an idolatrous world.]
94 [Let it be noted as the moral of our author's review, that there is no self-degradation of which man is not capable when he rejects the true God. Rom. i. 28.]
95 [Let it be noted as the moral of our author's review, that there is no self-degradation of which man is not capable when he rejects the true God. Rom. i. 28.]
96 [Compare the boastful Rousseau: "Que la trompette du jugement sonne quand elle voudra, je viendrai ce livra a la main, me presenter devant le souverain Juge." Confessions, livre i. p. 2.]
97 ["Adhere immoveably." Alas! " let him that thinketh he standeth", etc. But I cannot part with Tatian nor think of Tertullian without recalling David's threnode: " There the shield of the mighty is vilely cast away ... . I am distressed for thee, my brother: ... very pleasant hast thou been unto me... How are the mighty fallen, and the weapons of war perished!" Our own sad times have taught us similar lamentations for some who seemed for a time to be "burning and shining lights." God be merciful to poor frail men.]
10 98 From the lost works of Tatian. Ed. Otto.
1 Book iv. cap. 24. Thus he with others met the "grievous wolves"foretold by St. Paul "night and day with tears," three years continually (Acts xx.29-31).
3 Renan, St. Paul, cap. 1., Ferrar, Life of St. Paul, cap. xvi.
4 Our chronological arrangement must yield in minute accuracy to other considerations; and we may borrow an excuse from our author, who notes the diffuculty of microscopic a0kribei/a in his own chronological labours (book iii. cap. 29). It was impossible to crowd Tatian and Theophilus into vol. i. Of this serious, without dividing Irenaeus, and putting part of his works in vol. ii. But, in the case of contemporaries, this dislocation is trifling, and creates no confusion.]
1 [Acts xi. 26. Note this as from an Antiochian, glorying in the name of Christian.]
2 Eu!xrhstoj, punning on the name Christian. [Comp cap xii., infra. So Justin, p. 164, vol. i., this series. But he also puns on his own name, "beloved of God," in the text forw= to\ Qeofile\j o!noma tou=to, k.t.l..]
3 Literally, "your man;" the invisible soul, as the noblest pat of man, being probably intended.
4 The techincal word for a disease of the eye, like cataract.
5 The translation here follows the Hamburg editor, others read, "If Father, I say everything."
6 Maranus observes that Theophilus means to indicate the difference between God's chastisement of the righteous and His punishment of the wicked.
8 The reference here is not to the Holy Spirit, but to that vital power which is supposed to be diffused thorughout the universe. Comp. book ii. 4.
14 [Foot-baths. A reference to Amasis, and his story in Heredotus, ii. 172. See Rawlinson's Version and Notes, vol. ii. p. 221, ed. Appletons, 1859. See also Athanagoras, infra, Embassy, cap. xxvi.]
15 [The fable of Echo and her shameful gossip may serve for an example.]
16 Prov. xxiv. 21, 22. The Greek of Theophilus has "honour" instead of "fear."
17 "The argumentation of this chapter depends on the literal meaning which Theophilus attaches to Christos, the Anointed One; and he plays on this meaning, and also on the similarity of pronunciation between xrhsto/j, `useful,_0' and xristo/j, `anointed._0'"-Donaldson.
18 [Not material oil probably, for it is not mentioned in such Scriptures as Acts viii. 17, xix 6, Heb. vi. 2; but the anointing (1 John ii. 20) of the Holy Ghots. As a symbol, oil was used at an early period, however; and the Latins are not slow to press this in favour of material oil in the chrism, or confirmation.]
19 [This is the famous challenge which affords Gibbon (cap. xv.) a most pleasing opportunity for his cavils. But our author was not asserting that the dead was raised in his day, but only that they should be at the las day.]
20 [Ps. cxix. 130. Note this tribute to the inspired Scriptures and their converting power; I might almost say their sacramental energy, referring to John vi. 63.]
21 [Rev. xix. 10. I cannot reconcile what Scripture says of itself with the modern refinements as to the human and divine element, while fully admitting that there are such elements, intermixed and interpenetrated mutually, beyond all power of dissection by us. I prefer the childlike docility of the Fathers.]
1 The words "by some and placed in" are omitted in some editions, but occur in the best mss..
2 This is according to the Benedictine reading: the reading of Wolf, "nature is left to itself," is also worthy of consideration.
3 That is, the existence of God as sole first principle.
4 Literally, "subject-matter."
9 The Benedictine editor proposes to read these words after the first clause of c. 7. We follow the reading of Wolf and Fell, who understand the pyramids to be referred to.
10 Aristoph., Av., 694. A wind-egg being one produced without impregnation, and coming to nothing.
11 The Dionysian family taking its name from Dionysus or Bacchus.
12 The following lines are partly from the translation of Hughes.
15 This verse is by Plutarch hesitatingly attributed to Pindar. The expression, "Though you swim in a wicker basket," was proverbial.
16 Literally, "in fancy and error."
17 Wolf perfers pneumato/foroi, carried or borne along by the Spirit. [Kaye's Justin M., p. 180, comparing this view of the inspiration of prophets, with those of Justin and Athenagoras.]
18 e0ndia/qton. [Here the Logos is spoken of in the entire spirit of the Nicene Council. Ps. xlv. 1 is a favourite text against Arius; and (Advs. Judaeos. b. ii. 3) Cyprian presses it against the Jews, which shows that they accepted the Hebrew and the LXX. In a mystical sense.]
19 Literally, belching or vomiting. [The refernece is to Ps. xlv. where the LXX. read e0chreu/cato h9 kardi/a mou lo/gon a0gaqo\n, and the Latin eruxta/it xor meum bonum 'erbum; i.e., "My heart hath breathed forth a glorious Word." The well-chosen language of the translator (emitted) is degraded by his note.]
20 Prov. viii. 27. Theophilus reads with the Septuagint, "I was with Him, putting things into order," instead of "I was by Him as one brought up with Him." [here the Logos is the sofi/a as with the Fathers generally; e.g. Cyprian, Advs Judaeis, book ii. 2. But see cap. xv. p. 101, infra.]
21 That is, the first principle, whom he has just shown to be the Word.
22 In the Greek version of Gen. i. 1, the word "created" stands before "God."
23 Theophilus, therefore, understands that when in the first verse it is said that God created the earth, it is meant that he created the matter of which the earth is formed.
24 The words, "and light was; and God saw that light, that it was good," are omitted in the two best mss.. And in some editions; but they seem to be necessary, and to have fallen out by the mistake of transcribers.
26 [See book i. cap. v., supra, note 2; also, the important remark of Kaye, Justin Martyr, p. 179.]
27 [See book i. cap. v., supra, note 2; also, the important remark of Kaye, Justin Martyr, p. 179.]
29 Following Wolf's rendering.
30 Or, suitably arranged and appointed it.
32 [The ports and happy havens beautifully contrasted with rocks and shoals and barren or inhospitable isles.]
33 [The ports and happy havens beautifully contrasted with rocks and shoals and barren or inhospitable isles.]
34 That is, as the Benedictine edition suggests, when they have filled them with unsuspecting passengers.
36 Tria/doj. [The earliest use of this word "Trinity." It seems to have been used by this writer in his lost works, also; and, as a learned friends suggests, the use he makes of it is familiar. He does not lug it in as something novel: "types of the Trinity," he says, illustrating an accepted word, not introducing a new one.]
37 [An eminent authority says, "It is certain, that, according to the notions of Theophilus, God, His Word, and His wisdom constitute a Trinity; and it should seem a Trinity of persons." He notes that the title sofi/a, is here assigned to the Holy Spirit, although he himself elsewhere gives this title to the Son (book ii. cap. x., supra), as is more usual with the Fathers." Consult Kaye's Justin Martyr, p. 157. Ed. 1853.]
39 [Note the solid truth that God is not the author of evil, and the probable suggestion that all nature sympathized with man's transgression. Rom. viii. 22.]
41 Gen. ii. 7. [The Hebrew must not be overlooked: "the breath of lives," spiraculum vitarum; on which see Bartholinus, in Delitzsch, System of Bib. Psychol., p. 27. Also, Luther's Trichotomy, ibid., p. 460. With another work of similar character I am only slightly acquainted, but, recall with great satisfaction a partial examination of it when it first appeared. I refer to The Tripartite Nature of Man, by the Rev J. B. Heard, M.A. 3d ed. Edinburgh, 1871, T. & T. Clark.]
42 [But compare Tatian (cap. xiii. p. 70), and the note of the Parisian editors in margin (p. 152), where they begin by distinctions to make him orthodox, but at last accuse him of downright heresy. Ed. Paris, 1615.]
43 Theophilus reads, "It shall watch thy head, and thou shalt watch his heel."
45 Gen. ii. 8-iii. 19. [See Justin M., Dial., cap. lvi. p. 223, vol. 1. this series.]
46 The annotators here warn us against supposing that "person" is used as it was afterwards employed in discussing the doctrine of the Trinity, and show that the word is used in its original meaning, and with reference to an actor taking up a mask and personating a character.
47 Proforiko/j, the term used of the Logos as manifested; the Word as uttered by the Father, in distinction from the Word immanent in Him. [Theophilus is the first author who distinguishes between the Logos e0ndia/qetoj (cap. x, supra) and the Logos proforiko/j; the Word internal, and the Word emitted. Kaye's Justin, p. 171.]
49 That is, being produced by generation, not by creation.
50 The Benedictine editor remarks: "Women bring forth with labour and pain as the punishment awarded to sin: they forget the pain, that the propagation of the race may not be hindered."
52 In the Greek the word is, "work" or "labour," as we also speak of working land.
53 ["Pulchra, si quis ea recte utatur," is the rendering of the Paris translators. A noble motto for a college.]
54 [No need of a long argument here, to show, as some editors have done, that our author calls Adam an infant, only with reference to time, not physical development. He was but a few days old.]
55 [A noble sentence: e0leu/qeron ga\r kai\ au0tecou/sion e0poi/hsen o9 Qeo\j to\n a!nqrwpon.]
56 Apparently meaning, that God turns death, which man brought on himself by disobedience, into a blessing.
57 Gen. ii. 24. [Kaye justly praises our author's high estimate of Christian marriage. See his Justin M., p. 128.]
58 Referring to the bacchanalian orgies in which " Eva " was shouted, and which the Fathers professed to believe was an unintentional invocation of Eve, the authoress of all sin.
60 [He speaks of the aeconomy of the narative; th\n oi0konomi/an th=j e0chgh/sewj. Kaye's Justin, p. 175.]
61 Fell remarks, "Blood shed at once coagulates, and does not easily enter the earth." [On the field of Antietam, after the battle, I observed the blood flaked upon the soil, not absorbed by it.]
62 Il., xx. 216. But Homer refers only to Troy.
63 [Of the founder of Christian chronology this must be noted.]
64 But the Benedictine editor understands the words to mean, that the succeeding kings were in like manner called Pharaoh.
65 Theophilus spells some of the names differently from what they are given in our text. For Tidal he has Thargal; for Bera, Ballas; for Birsha, Barsas; for Shinab, Senaar; for Shemeber, Hymoor. Kephalac is taken to be a corruption for Balak, which in the previous sentence is inserted by many editors, though it is not in the best mss..
66 [St. Paul seems to teach us that the whole story of Melchisedek is a "similitude," and that the one Great High Priest of our profession appeared to Abraham in that character, as to Joshua in another, the "Captain of our salvation" (Heb. vii. 1-3; Josh. v. 13-15). We need a carefully digested work on the apparitions of the Word before His incarnation, or the theophanies of the Old Testament.]
67 [Certainly a striking etymon, "Salem of the priest." But we can only accept it as a beautiful play upon words.]
68 Proving the antiquity of Scripture, by showing that no recent occurrences are mentioned in it. Wolf, however, gives another reading, which would be rendered, "understand whether those things are recent which we utter on the authority of the holy prophets."
69 [Comp. book i. cap. xiv., supra. p. 93.]
70 Benedictine editor proposes " they."
89 We have adopted the reading of Wolf in the text. The reading of the mss.. is, "He who desires to learn should desire to learn." Perhaps the most satisfactory emendation if that of Heumann, who reads filomuqei=n instead of filomaqei=n: "He who desires to learn should also desire to discuss subjects, and hold conversations on them." In this case, Theophilus most probably borrows his remark from Aristotle, Metaphysic. i. c. 2.
1 While in Egypt, Pythagoras was admitted to the penetralia of the temples and the arcana of religion.
2 Viz., in the first book to Autolycus.
3 [The body of Christ is human flesh. If, then, it had been the primitive doctrine, that the bread and wine cease to exist in the Eucharist, and are changed into natural flesh and blood, our author could not have resented this charge as "most barbarous and impious."
4 [The body of Christ is human flesh. If, then, it had been the primitive doctrine, that the bread and wine cease to exist in the Eucharist, and are changed into natural flesh and blood, our author could not have resented this charge as "most barbarous and impious."
5 Not in the first, but the fifth book of the Republic, p. 460.
7 As this sentence cannot be intelligibly rendered without its original in Plato, we subjoin the latter: "As for those youths who excel either in war or other pursuits, they ought both to have other rewards and prizes given them; and specially this, of being allowed the freest intercourse with women, that, at the same time, under this pretext the greatest number of children may spring from such parents."
8 [This statement reflects light upon some passages of Hermas, and shows with what delicacy he has reproved the gross vices with which Christians could not escape familiarity.]
33 At the theatres. [N.B.-Let the easy Christians of our age be reminded of this warning; frequenting, as they do, plays and operas equally defiling, impure in purport often, even when not gross in language.]
34 i.e., tracing back its history through an infinate duration.
35 The following quotation is not from the Republic, but from the third book of the Laws, p. 676.
36 Plato goes on to say, that if he had this pledge of divine assistance, he would go further in his speculation; and therefore Theophilus argues that what he said without this assistance he felt to be unsafe.
38 [See supra, book i. cap. 14, p. 93, the author's account of his own conversion.]
40 Literally, in Greek, a0na/pausij.
41 Deucalion, from Deu=te, come, and kale0w, I call.
42 Or, reading o0 ga=r Se/qwj, "Sethos is also called Egyptus."
43 The Benedictine editor shows that this should be 393 years.
44 The correct date woul be about 400 years.
47 In this register it seems that the number of years during which each person lived does not include the years of his reign.
48 But the meaning here is obscure in the original. Malachi was much later than Zechariah.
49 [Usher, in his Annals, honours our author as the father of Christian chronology, p. 3. Paris, 1673.]
50 i.e., till he begat Seth. [A fragment of the Chronicon of Julius Africanus, a.d.. 232, is gievn in Routh's Reliquiae, tom. ii. p. 238, with very rich annotations. pp. 357-509]
51 [Usher notes this as affirmed in general terms only, and qualified afterwards, in cap. xxix, infra, note i, p. 121.]
52 [As Verus died a.d.. 169, the computation of our author makes the creation, b.c.. 5529. Hales, who says b.c.. 5411, inspires us with great respect for Theophilus, by the degree of accuracy he attained, using (the LXX.) the same authority as his base. Slight variations in the copies used in his day might have led, one would think, to greater discrepancies.]
53 Another reading gives, "both of the antiquity of our religion."
54 [Usher quotes this concession as to the a0kribei/a or minute delicacy he could not attain. Ut supra, p. 119, note 1.]
55 Berosus flourished in the reign of Alexander the Great.
56 Otto prefers su/mboulon instead of su/mbolon, on the authority of one ms.. The sense then is, "that you may have a counsellor and pledge of the truth,"-the counsellor and pledge of the truth being the book written by Theophilus for Autolycus. [This has been supposed to mean, "that you may have a token and pledge (or earnest) of the truth," i.e., in Christian baptism. Our author uses St. Paul's word (a0r0r9abw=n), "the earnest of the spirit," as in 2 Cor. i. 22, and Eph. 1.14.]
1 But Lardner tells the whole story much better. Credibility, vol. ii. p. 193.
2 The dogmatic value of a patristic quotation depends on the support it finds in other Fathers, under the supremacy of Scripture: hence the utility of Kaye's collocations.
3 The fragment in which the notice occurs was extracted from the works of Philip by some unknown writer. It is published as an appendix to Dodwell's Dissertationes in Irenaeum.
4 [Here a picture suggests itself. We go back to the times of Hadrian. A persecution is raging against the "Nazarenes." A boyish, but well-cultured Athenian saunters into the market-place to hear some new thing. They are talking of those enemies of the human race, the Christians. Curiosity leads him to their assemblies. He finds them keeping the feast of the resurrection. Quadratus is preaching. He mocks, but is persuaded to open one of St' Paul's Epistles. "What will this babbler say?" He reads the fifteenth chapter of First Corinthians, and resents it with all the objections still preserved in his pages. One can see him inquiring more about this Paul, and reading the seventeenth chapter of the Acts. What an animated description of his own Athens, and in what a new light it reflects the familiar scenes! He must refute this Paul. But, when he undertakes it, he falls in love when the intrepid assailant of the gods of Greece. Scales fall from his own eyes. How he sees it all at last, we find in the two works here presented, corresponding as they do, first and last, with the two parts of the apostle's speech to the men of Athens.]
189 1 Literally, "embassy." [By this name best known to scholars.]
2 There are here many varieties of reading: we have followed the text suggested by Gesner.
3 We here follow the text of Otto; others read h9mi=n.
5 [For three centuries the faithful were made witnesses for Jesus and the resurrection, even unto death; with "spoiling of their goods," not only, but dying daily, and "counted as sheep for the slaughter." What can refuse such testimony? They conquered through suffering.
The reader will be pleased with this citation from an author, the neglect of whose heavenly writings is a sad token of spiritual decline in the spirit of our religion:-
"The Lord is sure of His designed advantages out of the sufferings of His Church and of His saints for His name. He loses nothing, and they lose nothing; but their enemies, when they rage most and prevail most, are ever the greatest losers. His own glory grows, the graces of His people grow; yea, their very number grows, and that, sometimes, most by their greatest sufferings. This was evident in