§ 1. OF THE DEATH OF NERO AND HOW ROME WAS DIVIDED AGAINST ITSELF.

At thy bidding, dearest Epaphras, I once more take up the pen; having been minded before to have concluded this book with the end of the life of the blessed Apostle Paulus upon earth. But indeed thou sayest well that all unwittingly I have been writing, not so much the story of mine own life (which had a fit end methinks when I was first brought to the knowledge of the Lord Jesus and began a new life in Christ) nor yet the life of the blessed Apostle, but rather the history of the manifestation of the power of Christ; wherefore thou biddest me continue this history, passing over smaller matters in my own life, and speaking of such greater matters as concern the Church of God; and this, by God’s grace, I will now endeavor to do.

When I returned to ColossÆ and to my labors in the Church there, endeavoring to keep the brethren in the right path, in accordance with the doctrine of the blessed Apostle, at first I had small success. For whereas even before, the Jewish brethren had been bitter against me, now, after my return, their bitterness had increased, yea, and was daily increasing. Hereof the main cause was the troubles of their brethren which were in Syria. For now of late the fires of those discontents which had been as it were smouldering, even from the time of Cumanus the Proconsul, nearly twenty years ago, and then in the time of Felix, about ten years ago, broke forth into flame. During the same year in which I had gone to Rome to see the Apostle, the Emperor Nero had sent Titus Flavius Vespasianus to have command over the legions in Syria; and from that year onward for nearly five years, even to the time when the Holy City was destroyed, naught but wars and rumors of wars ran all through the world, and more especially through Syria. Throughout all that time the Jews were shamefully oppressed, thousands, yea, tens of thousands, being sold (even before the siege of the Holy City) to be slaves in Rome, or scattered through the cities of Asia. These and countless other injuries set the whole nation—yea, even many of those that believed—against all Gentiles, whether belonging to the saints or not; and more especially did they rage against the memory of the beloved Apostle Paulus, some saying that he was no true Jew, others that he was not really an Apostle as the rest of the Apostles, and others even calling him “the enemy.” So there was for five years and more a great battle raging in the Church, whether the saints should observe the Law of Moses or no; and for some time it seemed not unlikely that the Jewish faction would prevail and that the Gentiles would be compelled to submit to the Law.

During all these five years the minds of all men were marvellously moved, and the empire was divided against itself, and many among the saints thought that the Lord would daily appear. At first indeed the Church began to rejoice because their chief adversary, the Emperor Nero, was taken away. I was in Corinth, as I remember, in that year, ministering to certain of the saints (whom I had known formerly in Rome), who had been sent by the Emperor to work at the great canal, which he desired to have made between the two seas near that city; and while I was with the prisoners, a trireme came sailing past within bowshot, decked with flags and garlands. One of the guard, that kept the prisoners, cried aloud, “What tidings from Rome?” And answer came back across the water, “Nero is no more.” Then all held their breath because none could believe such happy tidings, and when the voice came again from the trireme, “Nero is dead,” then all the prisoners, yea, and the guards too, raised a shout for joy, and within a very few hours, they all were free and the business of the canal at an end. Not unlike the joy of these prisoners was the gladness of the whole Church of Christ when he whom they called the Beast was taken out of their path.

But anon came divisions, nation against nation and army against army fighting who should be emperor; and first one and then another rose up and passed away, and all was chaos, nothing solid or sure. But there was heard again the old prophecy that “One from the East” should come forth and rule over the empire. Some said that this was Vespasianus; others (and this began to be commonly believed more especially among the Jews and the Jewish faction of the saints) that Nero, being raised from the dead, would come again from the East across Euphrates with all the kings of the East, to make the rivers run with the blood of his enemies; and this even from the first, straightway after the death of Nero, was commonly believed in Rome by the baser sort, insomuch that many deceivers arose pretending to be Nero, and his effigies were set by unknown hands in the public places, and the rostra were crowned, and sacrifices offered in his name; and thence this belief spread quickly through the empire, and it is commonly believed even to this day, namely, the fourth year of the Emperor Domitian wherein I now write. So it came to pass that even after the death of Nero, the minds of men were still in division and discord; and the Jews of Syria, yea, and certain of the Jews also among the faithful, had expectation that still their nation would prevail, because Rome seemed divided against itself; and as long as this opinion held, so long the Jewish faction had the upper hand in the Church.

§ 2. OF THE JEWISH FACTION.

But presently came tidings that the legions were gathered together against Judea, and then that they were encompassing Jerusalem round about, and afterwards that the Holy City was closely beset, and that the brethren had fled forth, but that the Jews that stayed therein were at discord among themselves, and in great straits, insomuch that they were driven to feed one on the other for lack of food. But still not many of the Jews among the faithful believed that the Holy City would be taken; for they supposed that the Lord from Heaven would stretch out his hand to save the place which he had chosen. So when the tidings came at last that the Holy City had been indeed taken and burned, and the Temple also, and that all the sacred furniture of the Temple had fallen into the hands of the Romans, at first none would believe it; but when it was no longer possible to doubt, many began to believe that the end of the world was now at hand, and to some it seemed as if, with the passing away of the Holy City and the Temple, the old world were passed away and a new world already begun.

From this time forth began the Jews to sever themselves into two distinct parties. Some on the one hand, seeing the will of the Lord in the taking away of the Old Jerusalem began to fix their thoughts on Jerusalem that is above, even the spiritual city, the Bride of Christ; and as they could no more fulfil the Law according to the letter by offering sacrifice in the Temple, they now began to turn themselves more from the letter to the spirit, and from the sacrifice of bulls and goats to the sacrifice of the Lord Jesus; and so it came to pass that this party joined themselves more closely to the Gentiles that were in the Church. But upon the other and larger faction of the Jews the destruction of the Holy City had an effect altogether contrary; for being embittered against the Gentiles even before, now, in the extremity of their rage, they made no distinction of Roman or Greek, believer or unbeliever, but hated all alike. Hereat none could marvel, that knew how great had been their sufferings and oppressions; thousands slain with the sword, thousands on the cross, thousands with famine, tens of thousands sold for slaves or condemned to the mines and quarries; those that were suffered to live, burdened with taxes, often dispossessed of their lands, and their lives made miserable with penalties and insults, so that to be a Jew seemed now the same thing as to be an outcast and laughing-stock for mankind.

Hence, among some even of the more honorable of the Jews, now to cease to be a Jew seemed all one with beginning to be a coward and a renegade; wherefore they preferred to be more Jewish than before; and, because they could not now observe the Law in such matters as appertained to the Temple, on this very account they observed all other matters of the Law more diligently than before; and, in a word, the Temple being gone, the Law became unto them both Law and Temple also. In former times the unbelieving Jews had spoken against the Church of Christ and blasphemed the brethren, but only on certain occasions; but now they began to make a rule and habit of cursing us with formal curses, so that it became a part of their worship in the synagogue. Of Nero, the deceased Emperor, they ceased now to speak reproachfully, because they esteemed him as an enemy to Vespasianus, or at least, to the saints; and PoppÆa, his concubine or wife (a woman of no virtue nor purity) they praised; but the Emperors Vespasianus and Titus were in their eyes as monsters, to be smitten with the plagues of God. Such a spirit of blindness fell upon the greater part of the Jewish nation at this time; wherefore seeing they saw not, and hearing they could not understand, nor be converted to the Lord. Such of the Jews as took a middle course— who were commonly called Ebionites—neither wholly separating themselves from the Church of Christ, nor yet desiring to cast in their lot with the Gentiles, were sorely exercised at this time; and many were the defections and apostasies among them; and the Gospel with them was a Gospel of sorrow rather than of joy. Hereof some judgment may be formed, and some knowledge of the history of the Church in Syria from a certain letter written to me in the seventh year of the Emperor Vespasianus by one Menahem, a foremost teacher among the Ebionites, of which letter I will now set down some parts.

§ 3. OF MENAHEM, THE EBIONITE.

After many lamentations for the evils of Israel, and especially because the Holy City had been destroyed by “Babylon” (meaning Rome) whereby the sacrifice had been made to cease, the letter turns aside to describe the manner of the worship of the Temple in times past and especially the presence and glory of the High Priest: “Alas, how was he honored in the midst of the people in his coming forth from the sanctuary! He was as the morning star before the sun hath risen, and as the moon at the full, yea as the sun shining upon the Temple of the Most High, and as the rainbow giving light in the bright clouds. When he took the portions of the priests’ hands, he himself stood by the altar compassed round with his brethren, even as a cedar of Lebanon compassed round with palm-trees. He stretched out his hand to the cup and poured out the blood of the grape, a sweet-smelling savor unto the Most High King. Then shouted the sons of Aaron, then sounded the silver trumpets, to be heard for a remembrance before the Most High. And the people besought the Most High by prayer before him that is merciful, till the solemnity of the Lord was ended. O Lord, if thou didst so much hate thy people that thou must needs cast them down, yet shouldst thou at the least destroy them with thine own hands and not give them over to Babylon. For what are they that inherit Babylon? Are their deeds more righteous than ours that they should have the dominion over Sion?”

After this Menahem reproached me in his letter that I had made myself one with “him” (meaning Paulus) “who professed to be a Jew and was no Jew;” and he affirmed that Jesus had not come to destroy the Law but to confirm it, and that we blasphemed God because we made Jesus to be even as God, whereas he was a man and of the sons of men, howbeit the deliverer and Messiah. Thence, passing again to the condition of his nation he added this hope that “the hand which now had power“—meaning the Emperor Vespasianus—should be wasted suddenly, and that “Babylon” (that is to say Rome) should be cast down, and that the spoils that she had taken from the nations should be carried back to the cities of the East in the day of vengeance of the Lord. After these things, said he, a time should come when men should hope much but obtain naught, and labor, but not prosper; for the world should be turned back again into the old silence of seven days, even as in the first beginning, so that no man should remain; and, after that, the Judgment should come, and the Lord Jesus should judge the earth and reward his brethren in Israel. But still the strain of trust died away in sorrow, and the thought of the Deliverer was lost in the thought of Israel, and the letter came to an end in these words: “Our psaltery is laid in the ground, our song is put to silence, our rejoicing is at an end; the light of our candlestick is put out, and the ark of our covenant is defiled; our priests are burned with fire, our Levites led captive, our virgins and wives defiled and ravished, our righteous men are carried away, our little ones destroyed, our young men brought into bondage, and our strong men become weak; and the seat of Sion hath now lost her honor, for she is delivered into the hands of them that hate us.”

After this manner wrote Menahem the Ebionite, a good man and devout, and one that loved the Lord Jesus and was himself of a gentle and meek disposition. Wherefore if even in so gentle a nature the thought of Jesus was swallowed up in the thought of the Holy City, much more was this likely to happen with others of his countrymen. And so indeed it was. For each year of troubles now seemed to cast a new veil of ignorance on the hearts of the Jews so that they might not understand the Scriptures, nor discern the will of God, nor be brought into the Church of Christ.

§ 4. HOW THE CHURCH WAS GUIDED AT THIS TIME BY THE SPIRIT OF GOD.

Out of all these evils and troubles one good at least was gained, that there was no longer any danger lest the Church of Christ should become a mere sect of the Jews. For now to all the believers of the uncircumcision, the destruction of the City of Jerusalem seemed to be a sign sent from God that the Law was at an end, and that all things were to be made new in Christ, yea, and wholly new: and it became a common saying that the vesture of the Church was not to be made up out of the rags of the vesture of the Law, patched and botched up to serve new needs; but that it was to be a wholly new garment, woven afresh in one piece, without seam or rent. As for the Jews, they that stayed in the Church, finding themselves now constrained to choose between the old garment and the new, gave themselves with a more single mind to the Gospel; but the greater part went out from us, as I have said. They also that were called Ebionites, who had once had much power in the Church so that they had persuaded many, began now to be lightly esteemed; and whereas in former times they alone seemed to be the Church, and the rest heretics; now the contrary came to pass, and the Ebionites themselves came to be thought heretics—insomuch that the name Ebionites became a reproach among the faithful—and the doctrine of Paulus the Apostle was considered to be the doctrine of all the Churches. From this time forth therefore there was no more fear lest the Lord Jesus should be regarded as a mere prince or prophet in Israel. In old days many had said that he was but as John the Baptist and some (more especially in Ephesus) had been baptized with John’s baptism and no other; but now all men believed that John was far inferior to Jesus, and the traditions of the Church began to teach this more clearly and fully than before. Also because men now perceived that the Kingdom of the Lord Jesus was to include all nations of the earth, and indeed to consist of Gentiles rather than Jews, for this reason there were sought out such parables and discourses of the Lord as taught and explained the calling of the Gentiles into the Church. And all through the Church it was everywhere believed that Jesus was not a mere prophet, but King of kings and Lord of lords.

When great multitudes of Greeks and many other nations had now been brought into the Kingdom of Christ, they began, as was likely and reasonable, to seek out traditions concerning the nature, birth, and parentage of the King and Prophet in so great a Kingdom. The common people among the Gentile brethren believed as a thing of course, that he was divine and of divine parentage. “For if,” said they, “Trophonius and Heracles have been called gods, and if we have been wont to give the name of gods to the emperors, even such as Caius and Claudius and Nero, how shall we deny it the Lord Jesus the King of kings?” Herein the minds of the unlearned were doubtless led to a right conclusion, though a philosopher might justly find fault with the method of it, and might understand differently the “divine parentage” of which they spoke. Nevertheless, from this desire to do honor to the Lord Jesus, there crept into the Church some error. For some began to deny that he was man at all, or born as men are born, affirming it to be monstrous and incredible that a divine being should pass through a mortal womb. Others—but these were but very few in the Gentile churches—favored the old opinion of the Ebionites that Jesus was merely human, although superior to any other of the children of men.

Between these two errors, some denying that the Lord Jesus was divine, and others denying that he was human, the Church was marvellously guided by the hand of the Lord, so that the greater part of the brethren held fast the true belief, namely, that he was both human and divine. For as the most part of the Gentiles revolted against the doctrine of the Ebionites, who would have had Jesus to be a mere prince or prophet of the Jews, so did the common sense of almost all the brethren perceive, as by a heaven-sent instinct, that, howsoever he might be divine, he must also needs be human and able to suffer humanlike, or else be of no avail to bear the sins and sorrows of the children of men. Thus by the Spirit it was revealed even to the simplest and meanest of the brethren that in Christ Jesus, God and man are joined together.

About this time also began the Churches to commit to writing the traditions of the acts of the Lord; and, not long afterwards, certain of the longer discourses of the Lord, having been written down in Greek, were joined to the other tradition and came to be commonly read in the churches; but this happened for the most part toward the end of the reign of Vespasianus, or not much before. For as long as the disciples and apostles of the Lord themselves lived, it had seemed to the saints that there was no need of books, having as it were the words of the Lord Jesus among them. Moreover before the destruction of Jerusalem, the saints for the most part lived in continual expectation of the coming of the Lord, wherefore, hoping soon to have heard his voice from heaven, they were the less careful to record exactly the words he had spoken on earth. But now, during the reign of Vespasianus, when the Church had rest, and peace was everywhere, and the Lord seemed to delay his coming, and one by one the disciples of the Lord fell asleep, and the accounts and traditions of the words and deeds and especially of the birth and rising again of the Lord began to be multiplied with great diversities and not without many errors, then it was revealed to certain of the saints that the time was come when the traditions must be set forth in writing. But all this came to pass at a time when I was far away in Britain; whereof the reason will be set forth in the next chapter.

§ 5. HOW I CAME TO PHILOCHRISTUS, A DISCIPLE OF THE LORD IN BRITAIN.

About the seventh year of the Emperor Vespasianus, it pleased the Lord, in a manner altogether unexpected and marvellous, to reveal to me the names of my parents. There was a certain Philochristus, a Jew by birth but not one of the Jewish faction, a man of some learning, who had studied Greek letters at Alexandria; and he had been a disciple of the Lord Jesus, having himself seen the Lord in the flesh. This man I had met many years ago at Antioch, and, being drawn to him by his love of truth and the simplicity of his nature, I had recounted to him the story of my life, telling him the place and exact time wherein I had been found as a child at Pergamus, and withal showing him (for so the Lord would have it) the very token that had been hung round the neck of my brother Chrestus, which I then wore. About this time therefore I received a letter from Philochristus (who was then in Britain or Londinium), telling me that he had found my former nurse, one Stratonice, who had come to Britain as a slave in the household of Pomponia the wife of Aulus Plautius the legate, and who now belonged to the saints that were in Londinium. This Stratonice, it seemed, had chanced to speak to Philochristus about her former mistress, how her twin sons were taken from her by the guile of some runaway slave, she being then in Asia, in the last year of the Emperor Tiberius (mentioning the exact year when my brother and I had been found); and when Philochristus further questioned her whether any sign or token had been on the children, she replied that one bore round his neck just such a token, and with the same inscription, as I had shown to Philochristus. She added that the slave, who had been persuaded thereto by one that desired to make a way to an inheritance through our death, had confessed his guilt three or four years after the deed, and that my mother (whose name was Euelpis the daughter of Nicomachus, an Athenian by birth) had, since that time, made continual search for us, at Pergamus and elsewhere, even till the day of her death, which had happened in the first year of the Emperor Vespasianus; but my father (whose name was Clinias the son of Aristodemus, also an Athenian by birth) had died many years before.

Ever since I had spoken with the priest of Asclepius at Pergamus, I had been assured in my mind that my mother had not willingly deserted us; yet even now it was joy to know for certain that foul practice, and not our mother’s fault, had cast my brother Chrestus and me upon the world; and great desire seized me to have some speech with my old nurse, Stratonice, concerning my parents before she died. So finding an occasion when I could conveniently leave ColossÆ, I journeyed to Britain to Philochristus, meaning to return in a short space. But after I had satisfied my heart’s desire, learning all the story of the goodness and love and sorrow of my beloved mother from Stratonice (who lived but three months after my coming to Britain) Philochristus persuaded me to tarry with him yet longer, first for a few months, and then for a year; and, in fine, a door being opened to me of the Lord, I labored with him in the Church of Londinium for the space of seven years, in peace and great joy. For I was drawn toward the old man more than I can describe, because he wholly was given to the Lord Jesus and abhorred vain quarrels and disputations and (which was not so in all the saints) he added to his love of Christ such a love of letters and learning that (next to my beloved master Paulus) he, more than any other, seemed to join together that which is best both in the Jews and in the Greeks.

From the lips of this my beloved teacher I received the tradition of the words and deeds of the Lord pure and uncorrupted; and it was no small strength and refreshment to hear the very sayings of Christ himself from one whose love of truth appeared in this saying of his, a saying often repeated in his doctrine, that “he loved to think of the Lord Jesus as Son of man, and also as Son of God; but he loved no less to think of him as the Eternal Truth, whom no lie could serve nor please.” Moreover, because he discerned the divine nature to consist not so much in the performance of fleshly wonders as in the working of spiritual works, for this cause he never was led to magnify (as I had heard some magnify) the mighty acts of Jesus in the healing of the diseases of the body; but he spoke the more of his divine power in casting down mountains of sin, and in the uprooting of error, and in satisfying the hungry soul with bread, and in cleansing the spotted soul from all the defilements of Satan. Therefore in all his discourses, without any straining after new and convenient traditions, and without any fear and avoidance of old traditions as being not convenient, he spoke of the Lord Jesus as being verily a man in all points, sin only excepted; subject, as men are subject, to birth and pain and death; but, none the less, as being the Beginning and the Goal of human life, the Eternal Love of God, spiritually begotten of God before the foundation of the world. In this doctrine I rejoiced, and this doctrine I strove to teach; and it was a great delight that here were no Greek factions nor Jewish factions, nor disputations about traditions, or prophecies, or aught else; but all was peace and harmony, as if in some haven, shut in and sheltered by the hills, wherein the mariner, resting from long tossing on the deeps, can scarce hear the roaring of the sea without.

But after seven years had thus passed away in peace it being now the second year of the Emperor Domitianus, it came to pass that new troubles fell upon the Church; and, the Bishop of Beroea having borne witness for the Lord with his blood in a tumult in that city, I was called to the charge of the flock there; and the voice of the Lord bade me go. So bidding farewell to the beloved Elder Philochristus with much sorrow, well knowing that I should not again behold him in the flesh, I set forth with his blessing upon my journey, intending first to go to Rome and there to tarry some days, and so to Beroea.

§ 6. OF THE CHURCH IN ROME, AND OF THE NEW GOSPELS.

When I came to Rome I was well received of the brethren, and I tarried there two months, observing the manner of their worship, and the teaching of the catechumens and the discourses of the elders to the faithful. But I seemed at first to be listening to a new Gospel; so great a change had fallen on the Church since I had last tarried in the great city, about fifteen years before. This appeared, not only in their worship, but also in the pictures and sculptures wherewith they had begun to adorn the tombs of those that fell asleep in the Lord; for in these I perceived that those very beliefs whereof I had written to Artemidorus as being currently reported among the faithful but not yet added to the Tradition, were now accepted by all. For example, when I entered into one of the places where the congregations commonly assemble themselves for worship—these are quarries, after the manner of galleries, hewn out of the rock under the earth beneath the city, commonly called catacombs, and used for entombments by the faithful—I perceived there the figure of a certain prophet, with a scroll in his hand, pointing to a Woman which bare a child in her arms, and above the child was a star; and I questioned my companions whether this was the Lord Jesus, the Son of the Virgin Mother, and they said “Yes,” but when I went on to speak of the Virgin as the Spiritual Sion, which is the Church of God, then they said, “Nay, but it sheweth the mother of our Lord according to the flesh, according to the saying of the prophet, ‘Behold a virgin shall conceive and bear a son, and shall call his name Immanuel.’” Then asking concerning the star, I said that I supposed that it represented the brightness of the Messiah, even as it was written in the Scriptures that “a star should come out of Jacob.” To this they assented, “but,” added one, “it is also well-known that a star, visible to the eyes of men, did verily shine forth in the days of Herod, being seen of many nations, and especially in the East, insomuch that then was fulfilled the saying of the Psalms that the kings of Arabia and Saba should bring gifts.” “Are these things then,” said I, “contained in the Traditions of the Acts of the Lord?” Then he that had spoken replied, “No, not in the Tradition, but in a certain supplement which is now beginning everywhere to be read in all the churches, and it is said to have been put forth by the interpreters and disciples of one of the Apostles:” but another correcting him, said that one of the Apostles himself had written it, not indeed Petrus nor Jacobus who were unlearned men ignorant of letters, but in all likelihood Mattheus, as having been in earlier days a tax-gatherer and therefore ready with his pen.

Going on a little further I saw on the walls another picture of men supping at a table, and the food two fishes and some loaves. When I asked what this meant, they told me that it signified the banquet of the kingdom of God wherein all the faithful partake of the body of the Lord who, said they, is our Bread of Life, and also our true ??T?S; and “of the two fishes,” said they, “the one denoteth Baptism, whereby the faithful enter into Christ, and the other the Lord’s Supper, whereby they are made partakers of the Lord’s body, so that they remain in him and he in them.” “And is this also,” I asked, “in the Tradition?” “Neither in the Tradition,” said they, “nor in the Supplement, but it is a symbol.” Then I took courage to speak concerning that other parable of a banquet, wherein I had been wont to teach how the Twelve had been bidden by the Lord Jesus to minister both of the Bread of Life and of the Fishes, asking them whether they interpreted this also spiritually and not according to the letter, even as they interpreted that other story of the ??T?S. But hereat their countenances changed, and they said, “Nay, but this story is written according to the letter in the Tradition of the Gospel.” Then I told them how Philochristus the Elder had related to me that the Lord Jesus himself, in speaking of these matters, had rebuked his disciples because they understood him not, saying unto them, that when he spoke of leaven, and of bread, he spoke not of earthly bread or leaven, but of spiritual leaven and spiritual bread. But they replied that “it was not so written in the Tradition now, and that Philochristus (albeit to be reverenced as a faithful disciple of the Lord) was not to be too much trusted as a remembrancer of the Tradition, because he had lived now many years apart from the rest of the saints, not having experience of that which had been from year to year newly revealed to the Church, so that he knew naught save what he himself had heard and seen of the Lord Jesus, and this in all likelihood faintly and imperfectly remembered by him, as being well-stricken in years, not much less than fourscore and ten.” It came into my mind that to be thus all alone, remembering and teaching the words of Christ which he himself had heard (apart from controversies and colors and glosses of those who were disputing rather than remembering) was perhaps rather a help than a harm to Philochristus. However at that time I said no more.

On the morrow, coming somewhat late into the congregation in the midst of their worship, I heard them singing a psalm which, because there arose hence a question afterwards between myself and the brethren, I will here set down; and as near as I can remember, the words were these:—

1.

2.

3.

4.

5.

Now these words or others like unto them, had been well-known to me for a long time, because some such psalm had been brought to us at ColossÆ from Ephesus (from which city many psalms and hymns had come to divers churches) and it was commonly sung in the churches of Asia; and indeed, even among the ancient poems of the Jews, there is a psalm not much unlike this, wherein the mariners cry unto the Lord in their trouble and he delivereth them out of their distress, for, saith the psalm, “He maketh the storm to cease so that the waves thereof are still;” and another psalm saith, “Thy way is in the sea and thy path on the great waters.” But, often as I had sung these words, it had never so much as entered my mind to interpret them according to the letter; for even as the Greeks or Romans compare the state to a ship and the ruler to a pilot, even so had we been wont to speak, in a figure, of the Church as being a ship tossed upon the sea of troubles and persecutions, and of the Lord Jesus as her pilot in the storm; and I had also heard mention made, when I was in Britain, of some new hymn showing in a figure, how the blessed Apostle Petrus denied his Master, and describing how he adventured to walk, in his own strength, upon the troubled sea of temptation, but his faith failed him so that he began to sink, and he had been drowned in the deep waters of sin, but that the Lord stretched out his hand and saved him; but in this and other such psalms and hymns there was never a thought of any real boat nor of a real storm of wind and waves. Therefore, the worship being now ended, when a certain Philologus, one of the brethren, accosted me asking my judgment of this psalm, as if I should have censured it, I replied (not without some wonder at the strangeness of his question) that the psalm was a good one, and that none could find any fault in it. But Philologus replied, “If therefore, O Onesimus, you allow of this miracle of the Lord, why contend you against these other miracles of which the Gospel makes mention?” I said, “Nay, but of what miracle do I allow?” He said, “Even that miracle and no other, which is clearly described in the psalm, how the Lord Jesus walked upon the waters to save the holy Apostles; yea, and one of the new Gospels affirms that the blessed Apostle Petrus adventured himself to walk upon the waves; but his faith failed him so that he began to sink.”

Hereat I was speechless; and Philologus, as if he were ill at ease by reason of my silence, bade me follow him and two or three of the other elders into another chamber in the place where they were assembled. Here were depicted divers wonders, first, the sending down of the manna from heaven for Israel, and also the gushing forth of the water from the rock; and said he, if Moses wrought these wonders, must not the Lord Jesus have wrought others still more wonderful? Then said I to them, “Moses not only caused bread but also water to arise for Israel; and again the prophet Elisha, even when dead, had power to raise up a dead man; wherefore, if indeed the Lord Jesus desired to surpass Moses and Elias in wonders according to the flesh (and not, as I believe, in wonders according to the spirit) he must needs have caused water, as well as bread, to spring up for the multitude, or else perchance honey or wine; and he must needs also have raised up from the dead some one that was on the point to be buried or already buried; but is any such relation as either of these to be found in any tradition concerning the Lord Jesus?” They said there was not; and methought they were somewhat at a stand. But presently Philologus corrected them saying, “Nay, my brethren, say not ‘the Tradition containeth not these things’ but rather ‘These things are not known to us at present,’ for although it hath not yet been revealed to the Church in any Tradition that the Lord Jesus hath produced water or wine, or raised up a dead man from the tomb, yet is it possible that he may have wrought these very works, and in time they may be made known to the Church, even as the walking on the waves was not made known in the first Tradition of the Acts of the Lord, nor were other mighty works;” and here he made mention of many unknown to me such as the catching of a mighty draught of fishes, and the finding of a fish with a coin in the mouth of it.

Hereat I ceased from further speech. For I perceived that my questioning had the contrary effect to that which I had intended. For I had hoped to lead Philologus and his companions to see that the spiritual works of the Lord Jesus were greater than those wonders according to the flesh, of which they made so much. But instead thereof, Philologus had been made by my words more greedy than ever of fresh wonders, and was now ready to believe anything if it were only wonderful enough. So I held my peace, and only besought Philologus to lend me copies of the written books of the Gospels such as were now read in the churches.

§ 7. HOW I LABORED IN BERŒA.

Having given myself during many days to the reading and meditating in the three books of the Gospels, I found much less addition of wonders and other doubtful matters than I had expected, and least of all in that book which was said by most to have been written according to the teaching of Marcus; only in rendering the Hebrew into the Greek there had been a few errors; and in some two or three passages, figures of speech appeared to have been interpreted according to the letter. But the other two books though they contained most excellent traditions, very full and ample, of certain words of the Lord, had added supplements touching the birth of the Lord Jesus and his childhood and youth, and also concerning his manifestations after his rising from the dead, which were not known to me. So, after much debate with myself, I concluded to write to Philochristus, sending to him the three books and asking his judgment concerning them. This done, I bade farewell to the brethren in Rome and betook myself to Beroea where the Lord had prepared for me an abundant work.

Many days I continued laboring in Beroea and hearing naught from Philochristus; yet was I not without some guidance from the Lord. For day by day, ministering to the unlearned among the brethren, I perceived that the presence and the power of the Lord among them were not let or hindered by what I deemed their errors. The three books of the Gospels were beginning at this time to be commonly read among them, and I saw that the multitude willingly believed all things written therein, especially concerning the birth of the Lord Jesus, and concerning his manifesting of himself after death by divers signs and tokens, as by eating in the presence of the disciples, and by giving his body to be touched. Now remembering what the blessed Apostle Paulus had enjoined on me, that I must by all means seek to attain as much of the truth as possible, though there must needs be some error, I was minded at first to restrain the brethren in Beroea from the public reading of these new traditions. But one of the elders of the Church dissuaded me, saying in the first place that the truth was uncertain; and in the second place, that, if the people believed not these traditions, and especially the tradition concerning the birth of the Lord, they must needs fall into error, not being able to receive the doctrine that the son of Mary and Joseph was verily the Son of God begotten before the worlds and taking flesh as a man for our sakes. “Either therefore;” said he, “they will believe that he was merely man and not God; or else that he was not man at all, but a phantom, born of no human father nor mother either; as certain sects in Asia believe.” And he added that the Lord seemed to allow this new doctrine if doctrine might be judged by the fruits thereof; because all that believed it were full of zeal, and patience, and love for the brethren, and all virtue, ready to lay down their lives for the Lord. So I, considering that it was one thing to strive towards certainty, and another thing to restrain others from their opinions, being also myself uncertain, suffered the new gospels to be read in Beroea without hindrance, and the more willingly because the three Gospels now brought in began to drive out many other writings of Gospels which sprang up about this time, or even before, full of wonders, and portents, and not preserving the truth of the life of the Lord Jesus. So in a very short time the three Gospels were brought in, and multiplied by transcribers, and were read in all our assemblies, and the catechumens were also instructed in them.

And now, after I had been about one year or more in Beroea, I received from Britain a letter written by Philochristus, which was most welcome; but withal another letter most unwelcome, written by the new Bishop of Londinium, saying that the blessed Elder Philochristus had fallen asleep in the Lord, and that this his letter, written some months before, had only of late been found among his papers, wherefore it had been long delayed in the sending. So, when I opened and read it, I seemed to be receiving his message from beyond the grave, guiding me on the path in which I should go; and these were the words of the letter.

§ 8. THE LAST WORDS OF PHILOCHRISTUS.

“PHILOCHRISTUS TO ONESIMUS, GRACE AND PEACE IN THE
LORD JESUS CHRIST.

“I received with your letter, my dear Onesimus, the three books of the new Gospels; concerning which having purposed to write to you some months ago, as soon as I had read them, I was hindered by long and grievous sickness.

“They contain relations of certain matters whereof I neither saw nor heard aught, while I followed the Lord Jesus in Galilee; nor have I heard aught of them from the disciples, nor from the Lord’s brethren, nor from the mother of the Lord.

“Nevertheless, albeit I heard no such matters, yet is it possible that they may have been revealed to the disciples after my coming to this island in the reign of Caius CÆsar. And this, I confess, hath not a little moved me, that during my sickness the three Gospels have been very diligently read by those who are here laboring with me, and by them have been interpreted to the unlearned; and everywhere they meet with great acceptance, and the Church is edified by them, insomuch that they had already begun to be read in the assemblies of certain of the churches when it pleased the Lord to raise me up for a short time from my sickness. Notwithstanding, thou sayst truly that in all things we must not willingly consent to error, though some error be a necessity; and therefore my counsel is that thou take early occasion to go to Ephesus where thou mayst question John the Disciple of the Lord. For if neither he nor I know aught of these new traditions, then it is likely that they are not according to the truth; but if he consent unto them, then are they, without doubt, true.

“Not without much prayer and meditation, having striven to put myself in thy place, my dear Onesimus, have I written these words; which do thou take to heart, as my last message, because my mind forebodeth that I shall not write unto you a second time. I know well thy sincerity and thy unfeigned love of the truth; yet bethink thee that it is the kernel of the truth that thou shouldst seek and not the shell; and if the kernel be sound, be not thou troubled over much though the shell may shew some blemish. For put this case that John the Disciple of the Lord be no longer in the flesh, or that thou find no occasion to see him, or that in other ways thou be frustrated of thine endeavor to search out the truth. What then? Is it needful or fit that thou shouldst therefore journey from Ephesus to Antioch, or to Nazareth, or to Bethlehem or to Jerusalem, to inquire of these matters? Nay, but a pastor of the flock should abide with the flock. The exact truth, it may be, thou shalt never find out in this life; but thy duty towards thy brethren thou canst certainly find out. This therefore find out, and do. I say not that thou, in thy doctrine and preaching, should teach or even assent to these new traditions; but what I say is this, that if the worship of the Lord Jesus be enwrapped (among the unlearned) in some integument of doubtful tradition which commendeth itself to the brethren—because they cannot easily believe that he worked mightily in the spirit, except they also believe that he wrought mighty works according to the flesh—then I say it needeth not, nor is it fit, that thou shouldst spend all thy time in rending this integument asunder, but rather that thou shouldst labor to teach the main truth, which is, that our Lord Jesus Christ was verily a man, and verily the Eternal Son of God, in whom all mankind hath died to sin and is born again to righteousness.

“But thou sayst that ‘A time may come when these traditions shall be found to be false; and then as much as they now draw the unlearned to Christ, so much, and more also, shall they then drive the unlearned from Christ. For, being unapt to distinguish, and apt to reject all if they reject a part, the common people, finding a part of the tradition of the Acts of the Lord to be false, will cast aside the whole as a mere fable.’ Well and wisely is this said, and providently also according to thy nature, my dear Onesimus; yet have I faith in Truth, according as it is written, that ‘Truth is great and shall prevail;’ and whensoever the danger whereof thou speakest shall press upon the Church, I doubt not but the Lord, who is also the Truth, shall raise up teachers that shall have skill to sift the true from the false; yea, and if, even now, thou seest this danger, or if thou obtainest certain knowledge that these traditions are false, I deny not but thou shouldst speak openly against them. But until thou shalt obtain such certainty, wait thou patiently upon the Lord, and do with all thy might the works which he hath appointed for thee to do.

“Remember, my son, that thou art called to be a bishop and champion for the souls of men, to deliver them from the mouth of the lion; and the battle presseth sorely against the army of the Lord. Play thou the man therefore, and be no mere pedant nor seeker after the antiquities of small matters. Even in this year, as thou thyself dost write, many of the Saints have borne witness with their lives to the Captain of our Salvation. Whilst others therefore are fighting among the vanguard and pouring forth their blood for the Lord, be not thou content to lag behind in the rear with the baggage; nor, from being a soldier of the Lord, stoop thou to be a mere camp-follower. Lovest thou the Lord? I know thou lovest him with all thine heart. Then be content. The Saints of the Church in Beroea whom God hath committed to thy charge, do they also love the Lord? Thyself hast confessed as much. Then again I say, Be thou content. ‘But,’ sayest thou, ‘they err in certain traditions concerning the Lord.’ Well, then, they err. But which is better, that they should love the Lord and be in some error, or that they should be free from error and void of love? Better to have wheat with tares than no tares and no wheat. Let both stand till the harvest; and in the day of winnowing of the Master, a separation shall be made. Farewell, Onesimus; and again I say unto thee, as from the Lord, in whose presence I hope to stand when thou shalt read these words, Play thou the man and prevail, in the love and trust of the Lord Jesus Christ; and the Lord shall be with thee and bless thee.”

When I had read the letter of the blessed Philochristus, I was confirmed in my purpose not at once to quit the city of Beroea; and the more because at that time the saints began to be sorely persecuted; insomuch that I had no leisure to be absent, no, not so much as for a few days, during the space of two whole years; so busy was I in comforting the afflicted and strengthening the weak, and ministering to the widows of them that bore witness for the Lord. And as I strengthened, or strove to strengthen, others, so also and much more did they strengthen me, when I perceived their constancy and fortitude, and noted how, amidst all their sufferings, even the unlearned (yea, some of those on whom I had been apt to look with some pity for their superstitions), were lifted up with a divine magnanimity such as no philosopher could surpass. And at this time I began more clearly to understand that which Philochristus had said (and Paulus before him) touching the distinguishing of things great and small. For I now perceived, as never before, that the love of Christ was the main thing, and that whoso could love him and cling to him should be first in the Kingdom of God, and that I myself (though I were bishop in Beroea) should come far behind many of the simple brethren, halting as it were into heaven, while they should come borne upon wings.

But now, two years having passed away and the Church being now at peace, the advice of Philochristus hath come again to my mind that if I crave after certainty concerning the additions to the Tradition, I should go to see John the Disciple at Ephesus. For the holy Apostle still lives, although stricken in years and infirm, not having been able for these many years to preach the Gospel. Yet is there a tradition or doctrine at Ephesus (as I have heard say) differing much from the three Gospels, and taught by the disciples of John, and especially by one, John the Elder, a man of Alexandria (one that has travelled much, and is well versed in the philosophy of the Alexandrine teachers, but much more in the deep things of the Spirit), whom I met many years ago in Antioch. These lines I now write in the sixth year of the Emperor Domitianus, purposing shortly to set out for Smyrna, and thence to Ephesus, to see John and to obtain concerning the Traditions such certainty as I can. Howbeit the Spirit in me forebodeth that I shall not obtain certainty after this manner, neither shall I come again to Beroea, but the Lord hath some other purpose concerning me.

§ 9. OF MY JOURNEY TO SMYRNA, AND HOW THE LORD HATH HELPED EVEN ME TO THE END.

Verily the Spirit deceived me not; for being now about to bear witness for the Lord Jesus with my blood, I add these last words to this history, no longer free, nor amid friends, but in a dungeon, expecting shortly that I shall fight with wild beasts for the Lord in this city of Smyrna, wherein now I write. For coming hither about the time of Passover, I found the people of the city in no small disturbance, because of a great earthquake, and the drying up of the springs, and also incensed against the Proconsul because he had awarded some prize in the games against their judgment. Wherefore the people on the one hand were moved against the Christians, as being causers of the earthquake, and the Proconsul for his part was the more ready to listen to them so as to turn their wrath from himself on us. So when I was, without any disturbance, preaching the Gospel to the Saints on the first day of the week, behold, the Irenarch came suddenly upon us with great violence, and after loading me with fetters he dragged me (with one of the presbyters called Trophimus) before the Proconsul; who straightway bade me swear by the Fortune of CÆsar and reproach Christ. When I refused, he said to me, “I will consume thee with fire, except thou repent.” Then Trophimus made answer, somewhat bitterly, “Thou threatenest me with fire which burneth for an hour and, after that, is extinguished; but thou knowest not the fire of the judgment that is to come which is reserved for the ungodly.” Hereupon the multitude that were in the Stadium, cried out, “Away with the Atheists.” Others bade let loose a lion upon us. But the Proconsul gave orders that we should be taken to the dungeon and there kept for a night and day; and after that, if we would not repent and offer sacrifice saying, “CÆsar is Lord,” we were to be cast to the wild beasts; for the show was appointed for the day after the morrow. So with many reproaches and blows from the officers, goading me onwards that I might come the quicker out of the multitude—who were gathered round, cursing and threatening, and ready to have torn me in pieces—I was dragged along the streets to the prison, and there my clothes were rent from off me, and I was cast naked, more dead than alive, into the barathrum or pit which is in the centre of the inmost prison, there to abide till the time came that I should fight with wild beasts.

Amid the darkness and mire and stench of that noisome den, it pleased the Lord that I should be tempted of Satan that I might prevail over him with the strength of the Lord. For when I knelt down to call upon the Lord, being always used to make mention of Chrestus and Eucharis in my prayers, behold, I found myself bereft of the tokens of them both, whereon were written TRUST and HOPE; and then a terror fell upon me and a shuddering that was not of the limbs but of the heart (so did my very spirit seem to shiver within me) and a voice of evil whispered in my ear saying, “Trust no more,” and then again, “Thy Hope is dead;” and methought monstrous shapes moved around me, making my flesh to creep; and I was on the brink of a bottomless gulf wherein I must needs fall, and Satan was waiting below, ready to swallow up my soul.

Then fell I upon my face and I called upon the Lord in my sore trouble, and besought him that he would send me help from heaven; and I repeated over and over again his comfortable words, how he bade us not fear them that could slay the body, and how he promised that, though we should be slain, yet not one hair of our heads should perish; and I bethought myself of my beloved teacher Paulus, how he also had lain in just such another dungeon for nine days and nights, and with what a constancy he had held fast to the faith of the Lord Jesus; and I also called to mind the last words of the elder Philochristus, how he had bidden me play the man and fight the good fight for Christ. Now up to this time I had been still wrestling with Satan and trembling lest, coming upon me a second time, he should gain some advantage over me; but now, taking courage, I besought the Lord, as in old times, for Chrestus and Eucharis, that they also might obtain mercy and be with me in Christ.

Then it pleased the Lord Jesus my Saviour to turn my thoughts wholly upon him, and upon his passion which he endured for men upon the cross; and gazing thereon I was wrapped up with him above the stir and tumult of earth; and methought I saw, looking down from above, how all the past had worked together for me for good; and how all my wanderings and gropings, yea, even my sins, being washed away by the blood of him who suffered, had become helps instead of hindrances, helping me to love much because I had been much forgiven. Then also I saw how the Lord in his mercy had taken from me the hope of Eucharis, and the trust of Chrestus, yea, and the love of my dearest mother, that so he might guide me up unto himself, the source and object of all trust and hope and love. So being filled with all certainty of joy I besought the Lord once more for them, and for the mother whom I had never seen in the flesh, that they also as well as Eucharis (who had received the seal of baptism) might attain to the resurrection of the just, and I prayed that, if it were possible, I might receive from him some sign or vision that it was well with them. And so it was that, as soon as I had thus prayed, I was lifted up in the spirit with the cross of Christ yet higher than before, and the Lord showed me a vast sea of death, and beneath the sea of death, a sea of sin; but beneath the sea of sin and of death I saw a great gulf of life and love, which swallowed up the sea of sin and death, so that they vanished away.

How long I remained in the Spirit I know not; but when the Spirit left me I was lying in the courtyard of the prison; and around me were standing some of the elders ministering to me, and bidding me be of stout heart; for, said they, in two hours hence must thou needs fight with wild beasts in the amphitheatre for the Lord Jesus Christ. Then I spoke to them strengthening their hearts, and telling them of all the glories of the vision which the Lord had revealed unto me, and having obtained pen and paper I have written down the vision, and how the Lord helped me; to the intent that others also, in time to come, vile and sinful, and defiled, and faithless, may take courage from this history, perceiving how even the weakest and vilest may be made pure and strong in Christ.

As I write these words, knowing that in the third hour of this same day I shall bear witness for the Lord beneath the jaws of the leopards, how small and petty seem to me now the matters of which I once doubted! Better is it to be a fool (as the world counteth folly) and to love the Lord than to have all knowledge and to be without love. He that loveth his brother hath all things and knoweth all things; and, if he lack aught, behold, all possessions and all knowledge shall be added unto him. Behold, the voice of man calleth me to arise and to go forth unto death. But I obey not his voice but thine. Thou callest me, O my Redeemer, and I come.

§ 10. CONCERNING THE PASSION OF THE BLESSED MARTYRS TROPHIMUS AND ONESIMUS.

For the edification of the saints it hath seemed good to us, the Elders of the Church in Smyrna, to add to this history a brief relation concerning the passion of the blessed martyrs Trophimus and Onesimus, to the intent that others, taking them as their ensamples, may be encouraged to testify with like boldness for the Lord. The manner of their going forth from prison was of a strange difference; both rejoicing, but Trophimus threatening the people with the wrath of God, and saying to the Proconsul, “Thou judgest us; but God shall judge thee.” Likewise to the Asiarch he said, “Note well our faces that thou mayst remember us in the judgment-day, when we shall laugh, and thou weep.” Hereat the people, being angered, demanded that they should be scourged, passing through two rows of venatores: but the blessed martyr Trophimus rejoiced that he should have received this further torment for the Lord Jesus. Onesimus also shewed no less cheerfulness and constancy; but he walked silent and with eyes fixed and uplifted, as if intent on glory to come.

But before they should make trial of the leopards, Satan had prepared a fierce wild bull to assail the martyrs of the Lord; and first Trophimus was tossed, and fell crushed and, as it seemed, lifeless. Then Onesimus was also tossed; but he arose, as if in a trance; and seeing Trophimus lying crushed, he drew near, and took him by the hand, and lifted him up, himself being all the while in an ecstasy; as was apparent from certain words which he spoke to a young man, one of the catechumens, whose name was Symmachus. For when Onesimus was recalled by the usual gate, while the leopards were making ready, this young man Symmachus received him and ministered to him; and at this time he heard the blessed martyr say, as one in a dream, “I marvel when we shall be led out to that wild bull,” not knowing what he had already suffered; nor could he believe that he had suffered till he perceived the wounds and bruises on his body. Coming to himself he thanked the young man Symmachus for his kindness and blessed him. Also it pleased the Lord to move the mind of a certain centurion, named Hipponax, who, having before despoiled the blessed martyr of some slight tokens, now came to him restoring them; upon which the blessed martyr, mindful even of the smallest matters, thanked the soldier courteously and placed them around his neck. And by this time also Trophimus was fully recovered, and eager to bear witness for the Lord. So, the Lord having appointed the time for their release, they are led out to the leopards. Then Trophimus, running forward, provoked one of the beasts to attack him; and straightway springing upon him, the beast with one bite drew forth such a stream of blood that all the people, mocking at him (as if he had been baptized in his own blood) cried out saying, “Saved and washed, saved and washed;” and Onesimus was also struck down by another of the leopards, and dragged hither and thither by the beasts. But when the beasts had been taken away, and the blessed martyrs cast on one side to be slaughtered after the usual manner, then the people clamored that they should be set in the midst of the amphitheatre that their eyes might enjoy the spectacle of the slaughter. So both stood up and moved, of themselves, to the appointed place. Here Trophimus, being very weak with loss of blood, fell on the ground; but Onesimus, standing up, stretched out his hands, looking to heaven as if he saw a vision; and the shouting of the multitude and their scoffing and cursing became less, and at last there was a deep silence, all the people expecting what he should say or do; but the blessed martyr, taking in his hand that which he wore round his neck as if it were some memorial of the Lord, held it up to heaven and cried aloud, “O Lord my Hope and my Trust, thou lovest me, yea, and thou shalt love me, for thou art the Eternal Love.” And having said these words he laid himself down by the side of Trophimus and having embraced him, he bade the gladiator strike his throat; and the sword fell twice and no more; and so Trophimus and Onesimus, blessed martyrs for the faith, fell asleep in the Lord Jesus, to whom be glory and honor for ever and ever. Amen.