7. For although some would have deceived me according to the flesh, yet the Spirit is not deceived, being from God. For it knows both whence it comes, and whither it goes, 1 and reproves the secrets (of the heart). k I cried, whilst I was among you, I spake with a loud voice, Give ear to the Bishop, and to the Presbytery, and to the Deacons. And some suppose that I spake this, as knowing before the separation of some. But He is my witness, for whose sake I am in bonds, that 1 know nothing from any man. But the Spirit spake, saying on this wise; do nothing without the Bishop: keep your bodies as the temples of God: love unity: flee divisions: be the followers of Christ, as he was of his Father.
8. I therefore performed my part, as a man anxious for unity. For where there is division and strife, God dwells not. But God forgives all that repent, if they return to the unity of God, and to the council of the Bishop. For I trust in the grace of Jesus Christ, that * See note on Ignatius’ Epistle to the Magnesians, § 8. *» 2 Cor. xi. 9. » John iii. 8. k Heb. iv. 18.
Vol. IV.— 8 86 THE EPISTLE OF IGNATIUS [§9,10.
he will free you from every bond. Nevertheless, I exhort you that ye do nothing out of strife, but ac- cording to the instruction of Christ. 1 * * * S Because I have heard some say, Unless I find it in the ancient writings, I will not believe in the Gospel. And when I said to them, It is written (in the Gospel), they answered me. It is found written before (in the Law). But to me the most ancient records are Jesus Christ; the most uncorrupted records, his cross, and death, and rising again, and faith in him, by which I desire, through your prayers, to be justified.
9. The priests themselves are good. But much better is the High Priest, to whom only hath been committed the Holy of Holies, to whom alone have been intrusted the secret things of God. He is the door of the Father, by which enter in Abraham and Isaac, and Jacob, and the Prophets, and the Apostles, and the Church. All these things are for the unity of God. Howbeit the Gospel hath somewhat in it far above, the appearance of our Lord Jesus Christ, his passion, and resurrection. For the beloved prophets referred to him; but the Gospel is the perfection of incorruption. All, therefore, together are good, if ye believe with charity.
10. Forasmuch as I am told, that, through your prayers and the bowels which ye have in Christ Jesus, the Church, which is in Antioch in Syria, is at peace, ra it will become you, as the Church of God, to appoint a Deacon to go to them thither as the ambas- sador of God, that he may rejoiee with them when they meet together, and glorify the name of God.
i This seems to be a caution against the early heretics, snch as the Corinthians and Ebionites, who would not admit any doctrine of the Gospel, except such as could be proved by the writings of the Old Testament. Lardner, ( Credibility, Part II. c. 17, p.323,) agrees with Le Clerc, in supposing that a reference is here made to those who appealed, on all controverted points, to the original autographs of the Gospels. The whole tenor of the passage, however, from Sect 6. to Sect. 9. appears to relate to the Jewish law, compared with the Gospel. 1 • Compare Ignaties’ JSpist. to the Smymeans, 511. and to Polycarp, S 7. Archbishop Usher is of opinion that this peace to the Church of Antioch arose from the Edict *f Trajan, that the Christians should no longer be sought out for punishment §11.] TO THE PHILADELPHIANS. 87 Blessed be that man in Christ Jesus, who shall be found worthy of such a ministry; and ye yourselves also shall be glorified, If, now, ye be willing, it is not impossible for you, (to do this) for the sake of God, as also the other neighboring churches have sent them, some Bishops, and other Priests and Deacons.
11. As concerning Philo the Deacon of Cilicia, a man of honest report, » who now also ministers unto me in the word of God, with Rheus Agathopus,® a chosen man, who is also following me from Syria, not regarding his life, these also bear witness of you. And I myself give thanks to God for you, that ye have received them, even as the Lord hath received us. And for those who dishonored them, may they be for- given through the grace of Jesus Christ. The love of the brethren that are at Troas salutes you; whence also I now write by Burrhus, who was sent together with me by those of Ephesus and Smyrna, for respect sake. May our Lord Jesus Christ honor them; in whom they hope, both in body, and soul, and spirits in faith, and love, and unity. Fare ye well in Chuist Jesus, our common hope, THE EPISTLE OP IGNATIUS TO THE SMYRNEANS.
Ignatius, who is also called Theophorus, to the Church of God the Father, and of the beloved Jesus Christ, which is at Smyrna, in Asia, (a Church, which is mercifully blessed with every good gift,* being filled with foith and charity, so that it is wanting in no good gift, most godly, and fruitful in saints,) all joy through the immaculate spirit and the word of God.
1. I glorify God, even Jesus Christ, who hath given you such wisdom. For I have observed that you are settled in an immoveable faith, nailed, as -it were to the cross of the Lord Jesus Christ, both in the flesh, and in the spirit, and are confirmed in love through the blood of Christ, being fully persuaded of those things which relate unto our Lord, who was truly b of the race of David according to the flesh, (but) the Son of God, according to the will and power of God, truly born of a virgin, and baptized by John, that so all righteousness might be fulfilled in him, 6 truly crucified for us in the flesh under Pontius Pilate and Herod the Tetrarch. By the fruits of which, by his most blessed passion, we are: that he might set up a token d for all ages through his resurrection, to all his holy and faith- ful servants, whether they be Jews or Gentiles, in one body of his Church.
2. Now all these things he suffered for us, that we night be saved. And he suffered truly, as he also * These observations are directed against the Docet®, who denied Christ had a real body. Compare Sect. 4. and Epiat. to Trolliana^ §3.] IGNATIUS TO THE SMYRNEANS. 89 truly raised up himself. And not, as some unbelievers say that he only seemed to suffer, they themselves seeming only to be (Christians). 6 And as they believe so shall it happen unto them, when they are divested of the body, and shall become mere spirits.
3. For I know that even after the resurrection he was in the flesh, and believe that he is still so. And when lie came to those who were with Peter, he said unto them, Take, handle me, and see that I am not an incorporeal demon. f And straightway they touched him and believed, being convinced both by his flesh and by his spirit. For this cause they despised death, and were found above it* But after the resurrection, he did 8 Compare Epist. to Trallians, § 10. Thus Tertullian, Adv. Valentinianos, c. 27. “ Ita omnia in imagines urgent, plane* et ipsi imaginarii Christiani.”
t \&0ere, t//ijXa^/j<rarc fie, teal Mere, 8n oil < eifil 8aip6viov dcuparov.
These words are in all probability, a loose quotation from the Gospel of St. Luke xxxiv. 39. \ pTj \ a < pf\aaTe fie, teat l Sere ’ 8 rt irvevpa capita teal Screa oiiK lyei tcadois tyl QewpeTre i ^ ovra. “ Handle me, and see; for a spirit hath not flesh and bones as ye see me have.” Ignatius evi- dently here uses the word demon to mean no more than “spirit.” It is so much the custom for the early Christian writers to quote the substance, and not the very words of Scripture; and Ignatius, when he wrote this Epistle, was so likely to quote from memory; that pro- bably the allusion, in this case, would scarcely have been questioned, had not Eusebius ( Eccles. Hist. iii. 36.) expressed his ignorance of the place whence the quotation was taken: and Jerome on two occa- sions (De Scriptoribus Ecclesiasticis, and in his Commentary on Isaiah, lib. 18.) stated that Ignatius quotes the passage from the Gospel according to the Hebrews. In another place (Adversns Pela- gianos, lib. 3.) Jerome describes thisGospel as being “ written in the Chaldean or Syrian language, but in Hebrew characters;” and says that in his time, the early part of the fifth century, it was in use among the NazaiUnes, and called the Gospel according to the Apostles, or more generally “the Gospel according to Matthew.”
Origen, (ircfu hpxw, lib. 1.) says that in the book which is called “ the Doctrine of Peter,” the Saviour appears to say to his disciples, that he is not an incorporeal demon.
The testimony of Jerome leaves no doubt that these words were found in the Gospel according to the Hebrews: but it certainly does not appear that Ignatius quoted from that Gospel. Le Clerc, in his third Dissertation, at the end of his Harmonia Evangelica, and Lardner, ( Credibility qf the Gospel History, Part n. c. 5. 55.) are of opinion that Ignatius here merely alludes to St. Luke. Bp. Pearson, ( Vind&ue Ignatiana Part ii. c. 9. p. 103.) agrees with Isaac Casau- bon in supposing that Ignatius refers to some verbal tradition, which might afterward be inserted in the Gospel according to the Hebrews, ascribed to St. Matthew.
eat and drink with them, although as to his spirit he was united to the Father.
4. Now of these things I remind you brethren, not questioning but that ye yourselves also believe that they are so. But I forewarn you to beware of certain beasts in the shape of men, whom ye must not only not receive, but, if possible, not even meet with. Only ye must pray for them,* that if it be the will of God they may repent, which yet will be very hard. Btit of this Jesus Christ hath the power, who is our true life. For if all these things were done by our Lord in appearance only, h then I am bound in appearance only. Wherefore then have I given myself over unto death, to fire, to sword, to wild beasts? But now the nearer I am to the sword, the nearer to God; when I am among the wild beasts, I am with God. Only in the name of Jesus Christ, I undergo all, to suffer together with him; since he, who was made perfect man, strengthens me.
5. Whom some, not knowing, do deny: or rather have been denied by him, being the advocates of death, rather than of the truth. Neither the prophets, nor the law of Moses, nor even the Gospel itself, even to this day, nor the sufferings of every one of us, have per- suaded these men. For they think also the same things of us. For what doth any one profit me, if he shall praise me, and blaspheme my Lord, confessing not that he was truly made flesh? Now he that doth not say this, doth in effect deny him, and is in death. 1 But * This is an early instance of distinct prayer for the conversion of heretics; as in Irenjeus, {Adv. Hceres. iii. 46.) “Nps autem preca- mur non perseverare illos in fovea quam ipsi foderunt, sed segregari — et legitime eos generari, conversus ad ecclesiam Dei. H«c precamur de illis, utiliur eos diligentes quam ipsi semet ipsos putant duigere.” Our own Church, in the third Collect for Good Friday, expressly follows the example thus set, and continued in the Christian Church. See Palmer’s Antiquities of the English IMurgy y ch. 14. Vol. I.
i» Compare Epistle to the Tvalltans, Sect. 10. i There is here a correspondence in terms, which cannot be ex- pressed in a translation. He who doth not confess that Jesus Christ truly bore our flesh ( <rapico<f>6pos ) is himself (vcKpo<p6pos) a bearer of the dead, who carries about his own body, “dead while he fiveth.” Cyprian expresses the same sentiment in his treatise De Lapsts (p. 135. Fell.) “Animam tuam misera perdidisti; spirituanter TO THE 8MYRNEANS.
91 for the names of such persons, thus being unbelievers, 1 thought it not fitting to write them unto you. Yea, God forbid that 1 should make any mention of them, till they shall repent to a true belief of Christ’s pas- sion, which is our resurrection. k 6. Let no man deceive himself. Both the things which are in heaven, and the glory of angels, and princes whether visible or invisible, unless they believe in the blood of Christ, even they shall receive con- demnation. 1 He that is able to receive this, let him receive it. m Let no man’s place puff him up. For that which is worth all is faith and charity, to which nothing is to be preferred. But consider those who are of a different opinion with respect to the grace of Jesus Christ which is come unto us, how contrary they are to the design of God. They have no regard to charity, (no care) of the widow, the fatherless, and the op- pressed, of the bound or free, of the hungry or thirsty.
mortua supervivere hie tibi, et ipsa ambulans funus tuum portare coepisti; et non acriter plangis, non jugiter ingemiscis V’ [Miserable woman, thou hast lost thy sou!: spiritually dead, thou hast begun here to survive thyself, and in walking to carry thine own corpse; and dost thou not bitterly complain, dost thou not incessantly bewail thy- self?] And Jerome, ( Ep. xiii.) “Q,uanti hodie diu vivendo portant funera sua” [How many at this day carry their own corpses through a long life?]
fc Until they shall renounce their heretical opinions respecting his passion, which they hold to have been merely imaginary, and acknow- ledge that his sufferings were real, by virtue of which alone we look for our own resurrection.
i Ignatius is not the only early Christian writer, who held that the death of Christ was influential in the salvation of orders of beings supe-. rior to man. Jerome, in his Commentary on the Epistle to the Ephe- sians, lib. ii. says, “ Descendit ergo in inferiora terrs, et ascendit super omnes coelos Filius Dei, ut non tantum leges prophetasque compleret, sed et alias quasdam occultas dispensationes, quoa solus ille novit cum Patre. Neque enim scire possumus, quo modo et angelis, et his qui in inferno erant, sanguis Christ i profuerit: et tamen quin profuerit nescire non possumus.” [The Son of God therefore descended into the lower parts of the earth, and ascended above all heavens, that he might fulfil not only the law and the prophets, but also certain other hidden dispensations, which he only knows with the Father. For we can neither know how the blood of Christ advantaged both the angels, and those who were in hell; nor yet can we be ignorant that it did 92 THE EPISTLE OF IGNATIUS 7. They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of his goodness, raised up (again from the dead). They therefore who contradict the gift of God, die in their disputes. But better would it be for them to receive it,* that they might rise also from the dead. It will become you, therefore, to abstain from such persons, and not to speak with them either in private or in public: but to hearken to the prophets, and especially to the Gospel, in which Christ’s passion is manifested unto us, and his resurrection perfectly de- dared. But flee all divisions, as the beginning of evils.
8. See that ye all follow your Bishop, as Jesus Christ the Father: and the Presbytery, as the Apos- tles: and reverence the Deacons as the command of God. Let no one do any thing Which belongs to the Church, separately from the Bishop. Let that Eucha- rist be looked upon as well established, which is either offered by the Bishop, or by one to whom the Bishop hath given his consent. Wheresoever the Bishop shall appear, there let the people also be: as, where Jesus Christ is, there is the Catholic 0 Church. It is not n dyairav. This is the sense which Abp. Wake gives to the word. It may perhaps mean, to acquiesce, and no longer contradict the gift of God. Bp. Psarson considers it to refer to the Axapce, or common feasts of the rich and the poor, which were held at the time of the cele- bration of the Eucharist See below, § 8. This feast, in the early ages of the Church, seems to have preceded the Communion, (1 Cor. xi. 20, 21.) but at a later period, it Was deferred till after the administra- tion of the Holy Sacrament. In the council of Carthage, a. d. 252, it was decreed that the Eucharist should be received fasting, except at Easter. See Bingham, Ecclesiastical Antiquities, Book xv. ch. vii. 7. Cave, Primitive Christianity, Part i. ch. 11. Sdicer’s Thesaurus on the word *A yairri. Tertullian, Apol. c. 39, 0 This is the earliest instance of the use of the word Catholic, which was so soon adopted to distinguish the faith of the Christian Church dif- fused throughout the whole world from that of other sects, which wished to shelter themselves under the name of Christians. Pacian in his Epistle to Sempronian the Novatian heretic, in the fourth century, well describes the reason of this appellation. “ Christian is my name, and Catholic my sirname: the first is my denomination, the second my distinction.” (Christianus mihi nomen est, Catholicus cognomen. Iliad me nuncupat, istud ostendit.) The word Catholic occurs in the introduction to the Account of the Martyrdom qf Polycarp, See Binoham, Eccles. Ant. Book i. ch. i, 7.
TO THE SMYRNEANS.
93 lawful, without the Bishop, either to baptize, or to celebrate the Holy Communion.® But whatsoever he shall approve of, that is also pleasing unto God, that so whatsoever is done may be surely and well done.
9. For what remains, it is reasonable that we should repent, and, while there is yet time, return unto God. It is good to have due regard both to God and to the Bishop. He that honors the Bishop, shall be honored of God. But he that doeth any thing without his knowledge, ministers unto the Devil. Let all things therefore abound to you in charity, seeing ye are worthy. Ye have refreshed me in all things; so shall Jesus Christ you. Ye have loved me absent and present. May God repay you, for whom whilst ye undergo all things ye shall attain unto him.
10. Ye have done well, in that ye have received Philo, and Rheus Agathopus,* who followed me for the word of God, as the Deacons of Christ our God: who also give thanks unto the Lord for you, forasmuch as ye have refreshed them in all things. Nothing (that ye have done) shall be lost to you. May my soul be for yours, and my bonds, which ye have not despised, nor been ashamed of. Neither shall Jesus Christ, (our) perfect faith, be ashamed of you.
11. Your prayer is come to the Churdi of Antioch which is in Syria. Whence being sent bound with chains, which are the fittest ornament r of a servant of God, I salute all (the Churches), not as though I were worthy to take my name from that Church, being the least of them.* Nevertheless by the will of God I have been thought worthy (of this honor); not that I am at all conscious of deserving it, but by the grace of God, which I wish may be given unto me in perfection, that by your prayers I may attain upto God. In order, therefore, that your work may be fully accomplished, both upon earth and in heaven, it is fitting, that, for the honor of God, your Church should appoint some worthy ® dyamjv irouXv. See note (n) on Sect. 7.
« Compare Epistle to the Philadelphians, Sect. il. r Seorpsirm ra to i g Seapolg..Compare Epistle Poltcabp, Sect. 1. Ignatius, Epistle to the Ephes. Sect. 11.
* Compare Ignatius* Epistles, to the Romans, Sect. 9., to the TV at* leans, Sect. 13.
94 THE EPISTLE OF IGNATIUS [§12,13.
delegate, who being come as far as Syria may rejoice with them, in that they were at peace, 1 and that they are again restored to their former greatness, and have again received their proper body. It hath appeared therefore to me a proper measure, that ye send some one from you, with an epistle, to congratulate them upon the calm which hath been given them of God, and that through your prayers they have already attained to a harbor. Being perfect, mind also that which is perfect. For when ye are desirous to do well, God is ready to enable you thereunto.
12. The love of the brethren that are at Troas salutes you. Whence also I write to you by Burrhus whom ye sent with me, together with the Ephesians your brethren; and who hath in all things refreshed me. And would that all imitated him, as being a pat- tern of the ministry of God. May (his) grace fully reward him. I salute your very worthy Bishop, and your venerable Presbytery, and your Deacons, my fellow-servants; and all of you in general, and every one in particular, in the name of Jesus Christ, and in his flesh and blood; in his passion and resurrection both fleshly and spiritually, in the unity of God with you. Grace be with you, and mercy, and peace, and patience, for evermore.
13. I salute the families of my brethren with their wives, and children, and the virgins that are called Widows.® Be strong in the power of the Holy Ghost.
* See the Epistle to the Philadelphians, Sect. 10. to Poly carp y Sect. 7.
m These were the Deaconnesses, whose office was very ancient in the Christian Church. St. Paul speaks of Phoebe, “ a servant (<Juur®*«*) of the Church which is at Conchies.” Rom. xvi. 1. And Pliny evi- dently alludes to them, in his celebrated Epistle: (Lib. x. Ep. 97.) “Quo magis necessarium credidi, e? duabus ancillis, qua ministrce dicebantur, quid esset veri et per tormenta quaerere.” [For which reason I the rather deemed it necessary to ascertain the truth from two maidens, who were called servants, even by torture.] They are frequently styled Widows; (Tertull. Lib. i. ad Uxorem. c. 7. ) and usually were so. The qualifications generally required for a Deacon^ ness were, that she should be a widow, who" had borne children, had been the wife of but one husband, and of mature age, from forty to sixty years old. Tertull i an (De Velandis Virgin, c. 9.) inveighs in strong terms against the abuse of introducing a virgin, under the age of twenty years, into the order of the Deaconnesses. “ Plant TO THE SMYRNEANS.
95 Philo, who is present with me, salutes you. I salute the house of Tavia, and pray that she may be strength- ened in faith and charity, both of flesh and spirit. I salute Alee, my well-beloved; and the incomparable Daphnus, and Eutechnus, and all (others) by name. Farewell in the grace of God.
scio alicubi virginem in viduatu ab annis nondum viginti collocatam. Cui si quid refrigerii debuerat Episcopus, aliter utique salvo respectu discipline prsstare potuisset, ne tale nunc miraculum, ne dixerim monstrum, in Ecclesia denotaretur.” [Indeed 1 know that in a cer- tain place a virgin not yet twenty years old was placed in the widow- hood. To whom if the bishop was bound to render any assistance, he might surely have done it in some other way with due regard to discipnne, and so have preserved the Church from the stigma of such a wonderful, not to say monstrous transaction.]
It appears, however, from this passage of Ignatius, and from other authorities, that virgins were admitted into this order. Thus Epipha- nius ( Ex posit. Fid. n. 21.) says the Deaconnesses must be either virgins, or widows who had been but once married: h %ripm<Ta<rai dird IAovoya[tias t '§ del irdpdevot owai. The same rule is laid down in the Apostolical Constitutions, Lib. vi. c. 17; the preference being there given to a virgin. See Bingham, Eccles. Ant. B. II. c. xxii. 1, 2. where several instances of virgin Deacohnesses are mentioned: and Valesius, on Eusebius de Laudibus Constantin i, c. 17.
THE EPISTLE OF IGNATIUS TO POLYCARP.
Ignatius, who is also called Theophorus, to Poly- carp, Bishop of the Church which is at Smyrna; (their overseer), but rather himself overseen by God the Father, and our Lord Jesus Christ; all happiness.
1. Having known that thy mind toward God is fixed as it were upon an immoveable rock, I exceedingly give thanks, that I have been thought worthy to behold thy blessed face, in which may I always rejoice in God.
I beseech thee, by the grace of God, with which thou art clothed, to press forward in thy course, and to exhort all (others) that they may be saved. Maintain thy station with all diligence both of flesh and spirit. a Be careful (to preserve) unity, than which nothing is better. Bear with all men; even as the Lord with thee. Support all in love, as also thou dost. Find time to pray without ceasing. Ask more understanding than that thou already hast. Be watchful, having thy spirit always awake. Speak to every one, according as God shall enable thee. Bear the infirmities of all, b as a perfect combatant; where there is the greater labor, there is the greater gain.
2. If thou shalt love the good disciples, what thank is it? But rather do thou subject to thyself in meek- ness those that are mischievous. Every wound is not * healed with the same remedy. Mollify severe attacks with lenient fomentations. Be in all things wise as a serpent, and harmless as a dove. 6 For this cause * Comp. Isa. liii. 4. Matt, viil 17.
IGNATIUS TO POLYCARP* #7 thou art composed of flesh and spirit, that thou mayest treat mildly those things which appear before thy face. And, as for those that are not seen, pray to God that he would reveal them unto thee, that so then mayest be wanting in nothing, but abound in every gift. The times demand thee, as (pilots) require the winds, and as he that is tossed in a tempest (desires) the haven; that thou mayest attain unto Gon. Be sober, as the combatant of God. The crown (proposed to thee) is immortality, and eternal life, concerning which thou art also fully persuaded. In all things I, and my bonds which thou hast loved, will be thy surety.
3. Let not those which appear worthy of credit, but teach other doctrines, disturb thee. Stand Arm and immoveable as an anvil when it is beaten upon. It is the part of a brave combatant, to be wounded, and yet to overcome. But especially we ought to endure all things for God’s sake, that he may bear with us. Be- come daily more diligent even than thou art. Consider the times, and expect Him, who is above all time, eternal, invisible, though for our sakes made visible: who cannot be perceived by our touch, neither is liable to suffering, although for our sakes he submitted to suffer, and endured evils of every kind for us.
4. Let not the widows be neglected. Be thou, after God, their guardian. Let nothing be done without thy knowledge and consent; neither do thou any thing but according to the will of God; as also thou dost in all constancy. Let your assemblies be more full: * inquire into all by name. Overlook not the men ser- vants and maid-servants. Neither let them be puffed up, but rather let them be the more subject, to the glory of God, that they may obtain from him a better liberty. Let them not desire to be set free at the public cost, that they may not be slaves to their own lusts.
5. Flee evil arts: or rather, make not any mention of them. 6 Say to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh * Compare Ignatius’ Epistle to the Ephesians, Sect. 13.
• The Greek text, pSXXov Si irepl rovrcov bfuXiav iroioH. “ Rather make frequent discourses respecting them.” The old Latin version has the same sense. It seems probable, however, that the reading, ph * oi9 a, which is preserved in the Interpolated Epistle,, is correct.
98 THE EPISTLE OF IGNATIUS and spirit. In like manner exhort my brethren, in the name of Jesus Christ, to love their wives, even as the Lord the Church/ If any one is able to remain in chastity, to the honor of Him, who is the Lord of (all) flesh,* let him remain so without boasting. If he boast, he is undone. And if he desire to be more esteemed than the Bishop, he is corrupted. If becomes also those who marry and are given in marriage to be united with the consent of the Bishop, that so the marriage may be according to godliness, and not in lust. Let all things be done to the honor of God.
6. Hearken ye (all) h unto the Bishop, that God also may hearken to you. My soul be security for those who submit to their Bishop, Presbyters, and Deacons. And may my portion be together with theirs in God. Labor ye one with another: strive together; run to- gether; suffer together: together take rest, and together rise, as the stewards, and assessors, and ministers of God. Please him, under whom ye war, and from whom also ye receive your wages. Let none of you be found a deserter. Let your baptism remain, as arms, faith as a helmet, charity as a spear; patience as your whole armor. Let your works be that which is committed to your charge,* that so ye may receive a suitable reward. Be long-suffering, therefore, toward each other in meekness, as God is toward you. Let me have joy of you in all things.
7. Now, forasmuch as the Church of Antioch in Syria, is, as I have learned, at peace through your prayers/ I also have been the more comforted and without care in God, if so be that by suffering I shall attain unto God, that through your prayers I may be found a disciple (of Christ). It will be fit, most worthy Polycarp, to call a council of the most godly * Although this Epistle was written to Polycarp, Bishop of Smyrna, precepts are included in it addressed to the whole Church; as St. Paul, in his first Epistle to Timothy, introduces many instructions to Christians in general.
i rh ierr6<nra fywv, ra Ipya iudv. See that ye employ all the talents, committed to you as a sacred deposit, for which ye will be called upon to give an account.
k Trajan having put a stop to the persecution at Antioch. Compare the Epistle to the Philadelphians, Sect. 10.
TO POLYCARP.
99 men, and choose some one whom ye particularly love, and who is patient of labor, that he may be the mes- senger of God, and to appoint him to go into Syria, and glorify your unwearied love, to the praise of Christ. A Christian is not in his own power, but must be always at leisure for (the service of) God. And this is the work both of God, and of you, when ye shall have perfected it. For I trust, through the grace (of God) that ye are ready to every £ood work, that is fitting for you in the Lord. Knowing therefore your earnest affection for the truth, I have exhorted you by these short letters. 1 8. But forasmuch as I have not been able to write to all the Churches, because I must suddenly sail from Troas to Neapolis, for so is the will of those to whom I am subject, write to the Churches which are near thee, inasmuch as thou art instructed in the will of God, that they also may do in like manner. Let those who are able send messengers; and the rest send (their) letters by those who shall be sent by you: that thou mayest be glorified to all eternity, even as thou art worthy.
I salute all by name: and (particularly) the wife of Epitropus, with all her house and children. I salute Attains my well-beloved. I salute him who shall be thought worthy to be sent by you into Syria. Grace be ever with him, and with Polycarp who sends him. 1 wish you all happiness in our God Jesus Christ, in whom continue in the unity and protection of God. I salute Alee my well-beloved. Farewell in the Lord.
‘ The Epistle to the Smyrneans and this to himself.
THE MARTYRDOM OF IGNATIUS.
A RELATION OP THE MARTYRDOM OF IGNATIUS.