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§ 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.

THE DISCOURSE OF LUCIUS OF CYRENE

“It is known unto you all, my brethren, that whensoever we bring forward proofs from the mighty works of our Lord Jesus Christ, desiring thereby to show that he was the Messiah, our adversaries are not thereby persuaded, but the Jews say that he was a magician, and the Greeks that he was an impostor. Wherefore it is meet that we resort to stronger arguments than these, opening the Scriptures and proving from them that Jesus is the very Messiah. For jugglers, say the Greeks, and magicians, say the Jews, can perform mighty works at will; but it is not possible for a juggler, nor even for a magician, so to be born and also to live all his life and to die, so as to fulfil all that is written in the Law and the Prophets. Wherefore it is fit that we should diligently search the Scriptures that we may prove that the Lord Jesus was born and lived, and died, in accordance with the word of prophecy; for thus shall we establish the truth so that it cannot be shaken.

“First therefore concerning his birth, the Prophet saith, ‘Who shall declare his generation?’ Now of any common mortal this could not be said; but it is predicted concerning him whose generation is a mystery, in that he is the only Son of God. Moreover another prophecy saith, ‘A virgin shall conceive and bear a son.’ Now if the very heathen assert no less than this about Asclepius, and Heracles, and Romulus, and a hundred others, who were no true sons of God, but only sons of demons, how much more must it be true of our Master and only Saviour that he was veritably born of no human father, but was the Son of God! And it hath been shown to be in accordance with the saying of the Prophet.

“Likewise when the Prophet Daniel speaks of ‘one like unto the Son of man,’ doth he not hint at the very same thing? For, in saying ‘like unto the Son of man,’ and not ‘the Son of man,’ he declareth thereby that Jesus was man, but not of human seed. And the same thing he doth express in mystery, when he speaketh of ‘this stone which was cut out without hands,’ signifying that it was the work, not of man, but of the Father and God of all things. And again, when Moses saith that ‘he will wash his garments in the blood of the grape,’ doth not this signify what I have often told you,—albeit enwrapped in obscure terms, after the manner of prophecy—I mean, that he had blood, but not from men: even as God, and not man, hath begotten the blood of the vine?

“Now I know indeed that certain of the Rabbis, interpreting amiss the prophecy of Isaiah concerning him that was to be born of a virgin, affirm the words of the Prophet to have been fulfilled in the time of Hezekiah; for they say that the prophecy was, that ‘the riches of Damascus and the spoils of Samaria should be taken away from before the king of Assyria;’ and that this was to come to pass before the child, born to the Prophet from the Virgin whom he took to be his wife, had learned to cry ‘my father and my mother;’ and accordingly they say that the prophet took the prophetess to wife, and that she bore a son, who being yet an infant, Damascus and Samaria were destroyed. But we affirm that the prophecy is not thus written; but it is, ‘he, namely the child, shall take away the power of Damascus and the spoils of Samaria.’ Now who will dare to assert that, in the days of the king Hezekiah, any infant among the Jews, ‘before he had power to cry, my father, or my mother’—for mark this addition—conquered two so great nations?

“Assuredly no one will assert this. But the meaning of the prophecy is as follows. The evil demon who dwelleth in Damascus, and who also may be well termed in parable Samaria, was overcome by Christ as soon as he was born. For I have heard (and it is by all means to be believed, for it is according to the words of Holy Scripture, which needs must be fulfilled) that certain Magi, who dwelt in Arabia—and none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongeth to what is called Syrophœnicia—came from the East to worship Christ at his birth, thereby showing that they had revolted from the dominion of Satan. Now it is said that these Magi came first to Herod, who was the sovereign of the land of the Jews, but who by the Scriptures (on account of his ungodly and sinful character) is called king of Assyria. Nevertheless they gave not their gifts to him, but going forth from his presence, they gave gold, and frankincense, and myrrh,—which were as it were the spoils of Damascus,—to the child Jesus in the manger: and so it came to pass that he who was born of the Virgin, while still a babe, ‘took away the power of Damascus and the spoils of Samaria, from the presence of the King of Assyria.’

“Next as to the place of his birth, even the Gentiles do bear testimony that there shall come forth from the East one that shall obtain dominion over the Empire, and this is known throughout the whole world; nor do the prophets write otherwise, saying, ‘Behold a Man, the East is his name.’ And that our Christ was born in Syria, that is in the East, is confessed of all. But further, touching the city in which he was born, some have been wont to affirm that he was born at Nazareth because he lived there many years from a child. But that he must needs have been born at Bethlehem is clear, because it is written, ‘And, thou, Bethlehem Ephratah, though thou art the least among the hundreds of my people, yet out of thee shall come a governor who shall feed my people;’ and that he was to appear first in the south (for Bethlehem is in the south) and not in a northern city, such as Nazareth, is clear also from another Scripture, which saith, ‘God cometh from the south.’

“Moreover, which of you knoweth not that the Lord Jesus is the Bread of Life? Therefore when the Bread of Life was to descend and to find a house and home among men, what city in Israel was more fit for him than that one which is called Bethlehem, which being interpreted, is ‘the House of Bread?’ Lastly, it is known to all of you that Mary, the mother of Jesus, being of a royal race, was descended from David the king, who was of the city of Bethlehem; wherefore it was the more fitting that the Son of David should be born at the same place. Also I have heard some say that there is a certain cave in Bethlehem wherein he was born; and to this day the cave is shown; and they affirm that it must needs have been so, because it is written, ‘he shall dwell in a high cave of the strong rock;’ but because it is commonly reported that he was born in a manger, and because I purpose to speak of none but such things as are certainly believed among us, for this reason I affirm nothing on this matter.

“But (that he might not be inferior to his servant Moses) as Moses was persecuted by the Egyptian king Pharaoh, so was Jesus by Herod, the King of the Jews; and, even as Israel sojourned for a time in Egypt, so must the Redeemer of Israel sojourn in the same country, that it might be fulfilled as it is written, ‘Out of Egypt have I called my son.’ His mighty works also, which he wrought on those that believed in him, are they not written in the books of the Prophets? namely, that in that day the ears of the deaf should be unstopped, and the eyes of the blind opened, and the dead should be raised up, and the poor should have the gospel preached unto them: which all are recounted in our tradition, even to the raising of the dead. For as Elisha the prophet raised up the son of the Shunamite, even so did the Son of God raise up the daughter of Jairus; and, whereas our adversaries say that this was but a small matter, doubtless this is but one among a multitude of like marvels. Again, whereas they assert that Moses was superior to Jesus in that he gave unto the people manna in the wilderness, to this I reply that even so did the Lord Jesus prepare a table for his people in the wilderness; yea, and as Moses gave water from the rock, even so did our living Rock grant unto us living water from his own side, yea, wine instead of water, pouring forth his blood to be the drink of many, and affording his body to be the Bread of Life unto all mankind.

“When thou wast born, O mighty One—before the Morning Star wast thou begotten—and when the Star of thine uprising was seen, then all the host of heaven worshipped thee and the sun and the moon did thee homage, and the Sons of the Morning sang for joy together at the brightness of thy glory; for thy Star did far outshine all earthly light, appearing as a token of the destruction of the kingdom of Satan, according as it is written, ‘A star shall shine out of Jacob, and a sceptre from Israel, and shall destroy the corners of Edom.’ Then did Edom tremble, but the poor and simple rejoiced. To thee also the Wisdom of the East did obeisance, the kings of Arabia and Saba brought gifts. Thou also didst feed the hungry, and heal the sick, Satan fled from before thee and thou didst cast his demons into the abyss; thou didst guide thy disciples through the paths of great waters; when they cry unto thee, thou hearest them; thy voice stilleth the wind, and thy path is on the deep. To thee the Law and Prophet do bear witness that thou art the very Christ. Yea, Moses and Elias stand at thy right hand and at thy left, to bear witness unto thee, that in thee must needs be accomplished all things that are written in the Law and the Prophets.

“But concerning the manner of the death of the Lord Jesus, that it is prophesied a hundred times both in the Psalms and in the Prophets, what need is there that I should speak unto you? For ye yourselves know these Scriptures. But as concerning his rising again on the third day, it is written, ‘I will lay me down and rest, for thou wilt raise me up;’ and again, ‘Let us go unto the Lord; he hath smitten and he shall revive us; on the third day he shall raise us up, and we shall live in his sight.’ Moreover, brethren, let me also declare unto you, as many as have fathers or mothers according to the flesh who have fallen asleep not having known the Lord Jesus, that ye sorrow not for them as if they were lost; for it is written, ‘The Lord God remembered his dead people of Israel who lay in the graves; and he descended to preach unto them his own salvation.’ And this saying, ‘he descended,’ what meaneth it except that he went down, even into Hades to break the bonds of Satan, and to preach his Gospel unto the fathers who lived in times past, even unto all the righteous, that they also might have hope of salvation? Wherefore also, when he arose from the dead, a multitude of the saints arose from their graves with him, being delivered from the captivity of death, according to the saying, ‘He led captivity captive, and gave gifts for men.’ But last of all, after he had risen from the dead, having manifested himself during many days to his disciples, it was necessary that he should ascend into heaven, according as it is written, ‘Lift up yourselves, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in.’

“Now therefore, beloved brethren, called of God, heirs of everlasting life, having the Lord Jesus, in his birth and mighty works, and in his death and rising again, thus visibly set forth as it were before your eyes by the Prophets and the Psalms, what remaineth but that ye should watch, and pray, and shew forth all patience, esteeming lightly the joys and sorrows of this present world, and making little account of your worldly possessions (for great possessions are great temptations); but be ye possessed with a new Spirit, even with the Spirit of the Lord Jesus Christ, filling your hearts with an insatiable desire of doing good, comforting the sorrowful, feeding the hungry, healing the sick, and preaching the good news of Christ; and covet no man’s wealth, nor slaves, nor apparel; but covet ye every occasion of well-doing. Thus shall ye make yourselves ready for the day of the Lord when, the number of the elect having been at last completed, the Lord your Saviour shall come again from heaven in great glory, and ye shall reign with him in joy unspeakable.

“The Grace of the Lord Jesus Christ and the Love of God and the Fellowship of the Holy Spirit be with you now and always. Go in peace.”