An edition of A Translation Of The Epistles Of Clement Of Rome, Polycarp, And Ignatius
(1833)
A Translation Of The Epistles Of Clement Of Rome, Polycarp, And Ignatius
And Of The First Apology Of Justin Martyr With An Introduction And Brief Notes Illustrative Of The Ecclesiastical History Of The First Two Centuries
by Clement I Pope., Saint Ignatius, Bishop of Antioch, Polycarp Saint, Bishop of Smyrna., Chevallier, Temple, 1794-1873, Justin Martyr, Saint, and Tertullian
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A Translation of the Epistles of Clement of Rome, Polycarp, and Ignatius; and of the Apologies of Justin Martyr and Tertullian:: With an Introduction and Brief Notes Illustrative of the Ecclesiastical History of the First Two Centuries.
1851, Francis & John Rivington, John Deighton
- Second Edition.
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A Translation of the Epistles of Clement of Rome, Polycarp, and Ignatius; and of the Apologies of Justin Martyr and Tertullian:: With an Introduction and Brief Notes Illustrative of the Ecclesiastical History of the First Two Centuries.
1833, John Smith, J. & J. J. Deighton, J. G. R. F. Rivington
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A Translation Of The Epistles Of Clement Of Rome, Polycarp, And Ignatius: and of the apologies of Justin Martyr and Tertullian
1833, Cambridge [Engl.] J. & J.J. Deighton, London : J.G. & F. Rivington
in English
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Table of Contents
CONTENTS.
INTRODUCTION.
General observations, page ix
Epistle of Clement, xiv
Polycarp, xxv
Epistle of the Church of Smyrna, xxvii
Epistle of Polycarp, xxviii
Ignatius, xxxiii
Epistle of Ignatius, xxxviii
Justin Martyr, xliii
THE EPISTLE OF CLEMENT TO THE CORINTHIANS.
§ I. II. Clement commends the Corinthians for their order and piety before their schism began, 1
III. The origin of their strife, 2
IV.-VI. He shows, by numerous examples, that envy and strife have been the fruitful cause of many evils, 3, 4
VII. vIII. He exhorts them to look up to the rule of their high calling, and displays the promises of mercy made to the penitent, 4, 5
IX.-XII. He refers them to the instances of
Noah, 6
Abraham, ib.
Lot, 7
Rahab, ib.
XIII.-XV. And exhorts the Corinthians to follow these examples in humility, meekness, and godliness, according to the precepts of Scripture, 8, 9
XVI. He refers to the example of Jesus Christ, who came in great humility, 10
XVII. XVIII. And to Elijah, Elisha, Ezekiel, Job, Daniel and David, 11
XIX. And thence exhorts them to orderly obedience, 12
XX. He shows that order is the principle of the universe, 13
XXI. He exhorts them to obedience, in compliance with the will of God; who is ever present, 14
XXII. And enforces his advice by an appeal to the Scriptures, ib.
XXIII. The promises and threatenings of God will surely and speedily come to pass, 15
XXIV.-XXVI. The resurrection is certain. It is illustrated by natural changes, as those of day and night: and by the example of the Phoenix, 15, 16
XXVII. Hence God is faithful, and will perform his promises, 17
XXVIII.— XXX. A further exhortation to obedience, purity, humility, and moderation, 17, 18
XXXI. XXXII. The blessedness of those who have been obedient, 18, 19
XXXIII. XXXIV. And an exhortation not to be weary in well-doing; and to live in concord, 1 9, 20
XXXV. For this purpose God hath made to us many glorious promises, 20
XXXVI. And given us our great High Priest, Jesus Christ, 21
§ XXXVII.-XXXIX. The natural constitution of human society teaches us the necessity of different orders of men, page 22, 23
XL. And Goo hath accordingly appointed every thing to be done decently and in order in the Church, 24
XLI. Hence he exhorts them to the observance of order, 25
XLII. The orders of ministers were established in the Church of Christ, by the Apostles, according to Divine command, ib.
XLIII. Even as the priesthood was especially appointed by God, under the Jewish law, 26
XLIV. The Apostles foretold that contentions should arise respecting the ministry, 27
XLV. He again refers them to the examples of obedience in the Scriptures, 28
XLVI. And to the precepts therein contained, ib.
XLVII. Especially to the Epistle of St. Paul to them, 29
XLVIII. The higher gifts a man may have, the more humble minded he ought to be, 30
XLIX. Christian charity is shown by obedience and Christian meekness, ib.
L. It is the gift of God, and must be sought for by prayer, 31
LI. He exhorts those who had caused these divisions to repent, 32
LII.-LIV. And again refers to the precepts and examples of Scripture, 32, 33
LV. And to other examples among the Heathen, 34
LVI. He recommends mutual prayer, 35
LVII. And humiliation, 36
LVIII.-LX. He concludes with a commendation of the Corinthians to God; and with a blessing upon them, ib.
Note (A) On the preaching of St. Paul in the West, 38
— The probable duration of St. Paul's preaching after his first imprisonment, 39
— Evidence to prove that St Paul visited Spain, ib.
— Evidence in favor of his preaching in Britain, 40
Note (B) On the Epistle of Clement, c. XVI. p. 16, 42
— Passages in which Clement speaks of the Divine nature of Christ, ib.
— Extract from the Epistle to Diognetus, 43
THE EPISTLE OF POLYCARP TO THE PHILIPPIANS.
§ I. Polycarp congratulates the Philippians, on the reception which they gave the confessors of the faith of Christ, 46
II. Exhorts them to perseverance from the consideration of the resurrection: and reminds them of the precepts of Christ, 47
III. Polycarp assumes not the authority or wisdom of St. Paul, to whose Epistle to them he refers, 48
IV.-VI. But exhorts them to the practice of various Christian duties, according to their several stations; as husbands, deacons, young men, and elders, 49, 50
§ VII. Whosoever confesses not that Christ is come in the flesh, is antichrist) page 50
VIII. IX. He exhorts them to patience by the imitation of Christ, and of the Apostles and others, 51
X. And to be steadfast in the faith, ib.
XI. Polycarp expresses his regret for the misconduct of Valens and his wife, 62
XII. Recommends the study of the Scriptures, and sends them his blessing, ib.
XIII. XIV. He refers to the Epistles of Ignatius, and desires to know if they have received any certain intelligence respecting him, 53
THE EPISTLE OF IGNATIUS TO THE EPHESIANS.
I. Ignatius thanks the Ephesians for sending their Bishop Onesimus to meet him, as he was passing bound from Syria to Rome, 56
II. He congratulates them on the possession of other faithful servants, and exhorts them to obedience, ib.
III. IV. He disclaims all personal superiority, but in charity recommends them to obey their Bishop and the Presbytery, 57
V. VI. He expatiates upon the character of Onesimus, and the Episcopal authority generally, 68
VII. He warns them of false teachers, ib. VIII. Commends the integrity of their faith, 59
IX. And their refusal to listen to error, ib.
X. XI. He exhorts to prayer and holiness, since the last times are at hand, 60,61
XII. And contrasts his own condition with theirs, 61
XIII. He recommends their frequent assembling, ib. XIV. And exhorts to faith and charity, 62
XV. Unostentatious faith is better than unreal profession, ib.
XVI. XVII. He warns them against false doctrine, 62, 63
XVIII. Expresses his willingness to die for the cross of Christ, 63
XIX. The Prince of this world knew not the virginity of Mary, nor the birth of Christ, nor his death, ib.
XX. He purposes sending to them a second Epistle, declaring the faith more fully, 64
XXI. Beseeches their prayers for the Church which is in Syria, and bids them farewell, 65
EPISTLE OF IGNATIUS TO THE MAGNESIAS.
I. Ignatius salates the Church at Magnesia, 66
II. Whose Bishop, Damas, he had seen, ib.
III. IV. He exhorts them to reverence their Bishop, in obedience to the ordinance of God, 66,67
V. The difference of the faithful and the unfaithful, 67
VI. VII. He exhorts them to be obedient to the Bishops, Presbyters, and Deacons, and to preserve the unity of the Church, 67, 68
§ VIII.-X. Warns them not to live according to the Jewish law: but after Christ, who is our life, page 68,69
XI. Ignatius disclaims any personal authority, 70
XII. Commends their faith, ib.
XIII. Exhorts them to be established in the doctrines of Christ and the Apostles, in all obedience, ib.
XIV. XV. And concludes with entreating their prayers, and with a salutation, ib.
THE EPISTLE OF IGNATIUS TO THE TRALLIANS.
I. Ignatius commends the purity and godliness of the Trallians, of which he has been assured by their Bishop, Polybius, 72
II. III. Their obedience to their Bishops, the Presbytery, and the Deacons, without whom there is no Church, 72,73
IV. V. He refrains from boasting, and from speaking of heavenly things, 73
VI.-VIII. Exhorts them to avoid unsound doctrine; and to continue in the unity of the Church, 74, 75
IX.-XI. To stop their ears if any spake to them against Jesus Christ, or declared that he existed ana suffered in appearance only, 75
XII. XIII. He salutes them in his own name and that of the faithful who are at Smyrna and Ephesus, 76
THE EPISTLE OF IGNATIUS TO THE ROMANS.
I. After a salutation to the Church at Rome, he recommends them not to interfere to hinder his martyrdom, 77
II.-IV. But to permit him to be offered up, as he was ready to be, for the sake of Christ; and to strengthen him with their prayers, 78
V. He mentions the evil treatment which he endured from the soldiers, on his passage from Syria to Rome, 79
VI. But expresses his full determination to die for Christ, 80
VII. And declares that the love of Christ in him had conquered all his earthly desires, ib.
VIII. He again urges them not to prevent the accomplishment of his wishes, 81
IX. Entreats their prayers for the Church of Syria, ib.
X. And mentions with honor those who were with him, 82
THE EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.
I. Ignatius recommends Church unity, praises their Bishop, 83
II.-IV. And exhorts them to flee divisions and false doctrines, and to partake of one Eucharist, 83,84
V. He entreats their prayers, 84
VI. Warns them against Judaizing teachers, 85
VII. Reminds them of his previous exhortations to obedience to the Bishop, Presbytery, and Deacons, ib.
VIII. He warns them against those who preferred the writings of the Old Testament to the Gospel, ib.
§ IX. And shows the excellence of the Gospel above the law, page 86
X. He advises the Philadelphians to send a Deacon to congratulate the Church of Antioch, on the peace which they enjoyed, ib.
XI. And concludes with a salutation, 87
THE EPISTLE OF IGNATIUS TO THE SMYRNAEANS.
I Ignatius praises their immoveable faith in Christ who truly lived and suffered for us, 88
II. III. As He also truly raised himself from the dead and appeared to Peter and to many, 88, 89
IV. He warns them against heretics, and commands them to pray for them; although their conversion rests with Christ, 90
V. Ignatius will not mention the names of those who hold erroneous opinions, ib.
VI. VII. But refers to their conduct, and refusal to partake of the Eucharist; and exhorts the Smyrnaeans to abstain from such men, 91, 92
VIII. IX. And to follow their Bishop, Presbytery, and Deacons, according to God's ordinance, 92, 93
X. He commends them for receiving Philo and Rheus, 93
XI. Glories in that he is counted worthy to suffer; recommends them to send to congratulate the Syrian Church, for the peace which it enjoyed, ib.
XII. XIII. And concludes with a salutation, 94
THE EPISTLE OF IGNATIUS TO POLYCARP.
I. He exhorts Polycarp to persevere in the diligent discharge of his Episcopal office, 96
II. To be wise as a serpent and harmless as a dove, ib.
III. To endure all things, 97
IV. To care for all, ib.
V. He exhorts the married and single, 97, 98
VI. And adds advice to the whole Church, 98
VII. Recommends messengers to be sent to Antioch, ib.
VIII. Directs Polycarp to write to the Churches near him; and concludes with a salutation, 99
THE MARTYRDOM OF IGNATIUS, 101-106
THE CIRCULAR EPISTLE OF THE CHURCH OF SMYRNA, CONCERNING THE MARTYRDOM OF POLYCARP, 107-121
THE APOLOGY OF JUSTIN MARTYR.
I. Justin addresses the Emperor Antoninus Pius, Marcus Aurelius, and Lucius Verus, 125
II. And represents that their names and station required them to regard truth alone, 126
III. He demands that the charges against the Christians Should be examined: that the Christiana should be impartially treated, according as they deserved, and not be punished for a mere name, page 127
§ IV. Christianity ought not to be judged of, from the misconduct of some who only profess the name, 128
V. Justin attributes the injustice of the Heathens toward the Christians, to the instigation of demons, 129
VI. And declares that the Christians worshipped only God, the Father, Son, and Holy Spirit, ib.
VII. He requires that the actions of all those accused should be examined, 131
VIII. The Christians suffer only because they dare not deny the truth, 132
IX. And will not pay honor to false gods and senseless idols, 133
X. Knowing that God requires not material offerings, but purity and holiness of life; and will admit those who obey his will, to immortality and glory, ib.
XI. The kingdom which Christians expect, is not of this world, 134
XII. Their religion is the best means of preserving peace, 135
XIII. And enables them to defy their persecutors, ib.
XIV. Jesus Christ foretold their persecutions, 136
XV. Justin proceeds to show what Christianity is, ib.
XVI. The worship of the Christians consists in prayer and praise to God, the Creator, to his Son, Jesus Christ, and to the Holy Spirit, ib.
XVII. A most beneficial change had taken place in the lives of those who had become Christians, 137
XVIII. Many precepts of Christ teach chastity, 138
XIX. — the love of all men, 139
XX. — the patient endurance of evil, 140
XXI. — and that men should not swear, ib.
XXII. Christ declared that they who live no as he taught, are not Christians indeed, 141
XXIII. And commanded his followers to pay tribute, and honor those in authority, ib.
XXIV. The superstitions of the Heathens themselves might make them believe that the soul survives death, 142
XXV. The resurrection of the body is not so incredible as its first formation would be, to one who had no experience of it, 144
XXVI. Christ taught that things impossible with man are possible with God, 145
XXVII. The punishment of hell reserved for the unrighteous, is hinted at by some Heathens, ib.
XXVIII. It is, therefore, unreasonable that Christians alone should be hated, while poets and philosophers, who entertain less just and sublime notions, are honored, 146
XXIX. Justin compares the opinions which the Heathen falsely maintained respecting Jupiter and others, with the more reasonable tenets of the Christians, ib.
XXX. And shows that their opinions respecting Christ might well obtain credence from those who held notions of a similar nature respecting their own deities, 147
XXXI. The truths of Christianity are more ancient than the fables of heathenism, page 148
XXXII. Yet Christians alone are punished, while the most absurd idolatries are permitted, 149
XXXIII. They have reformed their lives in embracing a purer faith, ib.
XXXIV. Even after the ascension of Christ the evil spirits have instigated men to call themselves gods: as in the instance of Simon Magus and Menander, 150
XXXV. The heresy of Marcion, 151
XXXVI. Justin refutes the calumnies brought against the Christians, of devouring children, and incest: and retorts the charges upon the Heathen, 152
XXXVII. The purity and continence of the Christians, 154
Lest the miracles of Christ should be ascribed to magic, Justin appeals to prophecy, 155
XXXVIII. And relates the history of the translation of the Hebrew Scriptures into Greek by the order of Ptolemy, ib.
XXXIX. In those prophecies, the miraculous birth of Jesus, his being made man, his miracles, sufferings, death, resurrection and ascension, his Divine nature, and the extension of his religion over the whole world are expressly predicted, 156
XL.-LII. This is shown by various quotations, 156-165
LIII. Justin explains why the Holy prophetic Spirit speaks of future events as already past, 166
LIV. Christians consider not that events happen by fatal necessity; which would be inconsistent with the free-will of man, ib.
LV. But believe this only to be irreversibly determined, that they who choose the good shall be rewarded, and they who choose the evil shall be punished, 167
LVI. This is proved by quotations from Scripture, ib. LVII. And shown to agree with the opinion of Plato, 168
LVIII. Prophecy, therefore, implies not a fatal necessity, but shows the foreknowledge of God, ib. LIX. The evil spirits endeavored to prevent the knowledge of prophecy, but in vain, ib. LX. David predicted that God the Father should receive Christ into heaven, 169
LXI. Justin asserts that all men, in all ages, who lived agreeably to right reason, were Christians in spirit, 170
LXII. Various prophecies, showing that Jerusalem should be destroyed, 171
LXIII. That Christ should heal the sick and raise the dead, ib.
LXIV. That He should be made man, and suffer many things,and come again in glory, 172
LXV. That He hath an origin which cannot be expressed, 173
LXVI. The fulfilment of these prophecies is an earnest that those yet unaccomplished will be fulfilled, 174
LXVII. And, therefore, that Christ will come the second time to judgment, 175
LXVIII. These prophecies had fully persuaded the Christians to believe Christ, who was crucified, to be the first-born of the unbegotten God, page 175
LXIX. The conversion of the Gentiles was foretold, 176
LXX. The evil demons, knowing the prophecies respecting Christ, invented fables of a similar nature, to deceive men, 177
LXXI. As in the fables of Bacchus, Bellerophon, Perseus, and Hercules, ib.
LXXII. But in no fable was the crucifixion of Christ imitated, 178
LXXII. The figure of the Cross is almost universally employed, ib.
LXXIII. The demons also, after the ascension of Christ, raised up men, such as Simon and Menander, before mentioned, in §34, 179
LXXIV. The malice of these evil spirits can, however, only instigate the enemies of the Christians to destroy them, 180
LXXV. They raised up Marcion to deceive men, ib.
LXXVI. LXXVII. Plato obtained his notions respecting the creation of the world, and other opinions, from the writings of Moses, 181
LXXVIII. It is not, then, that the Christians adopt the opinions of others, but others, theirs, 182
LXXIX. Justin explains the manner in which believers are baptized, 183
LXXX. Shows that this new birth is necessary; and that baptism is performed in the name of God the Father, and of Jesus Christ, and of the Holy Spirit, 184
LXXXI. Justin then digresses to show that the evil spirits imitated the practice of baptism; as they caused the action of Moses, who put off his shoes at the burning bush, to be imitated, ib.
LXXXII. He declares that it was the Son of God, who appeared to Moses in the bush, 185
LXXXIII. And to the prophets in various forms, 186
LXXXIV. And asserts that the demons imitated what they learned from the writings of Moses, in several instances, 187
LXXXV. Justin then returns to describe the administration of the Eucharist to those who had been baptized, ib.
LXXXVI. He explains the nature of that sacrament; that the elements are not common bread, nor common drink; and relates the manner of its institution, 189
LXXXVII. The Christians assemble on Sunday. An account of the manner of public worship in the primitive Church, 190
LXXXVIII. The collection of alms, ib.
LXXXIX. The reason of assembling on Sunday, 191
XC. Justin concludes with desiring that the Christians may not be condemned unheard; but expresses their resignation to the will of God, and subjoins the Epistle of Adrian in their favor, ib.
— The Epistle of Antoninus Pins to the Common Assembly of Asia, 192
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