Chapter III: Part 3

Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, “Ye shall be as lambs in the midst of wolves.”[282] And Peter answered and said unto Him,[283] “What, then, if the wolves shall tear in pieces the lambs?” Jesus said unto Peter, “The lambs have no cause after they are dead to fear[284] the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.”[285] And consider,[286] brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting.[287] By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness.

CHAP. VI.—_The present and future worlds are enemies to each other._

Now the Lord declares, “No servant can serve two masters.”[288] If we desire, then, to serve both God and mammon, it will be unprofitable for us. “For what will it profit if a man gain the whole world, and lose his own soul?”[289] This world and the next are two enemies. The one urges[290] to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot therefore be the friends of both; and it behoves us, by renouncing the one, to make sure[291] of the other. Let us reckon[292] that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.”[293] Now, if men so eminently righteous are not able by their righteousness to deliver their children, how[294] can we hope to enter into the royal residence[295] of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?

CHAP. VII.—_We must strive in order to be crowned._

Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward;[296] yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight[297] course, even the race that is incorruptible; and let us in great numbers set out[298] for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember[299] that he who strives in the corruptible contest, if he be found acting unfairly,[300] is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall _he_ have to bear? For of those who do not preserve the seal[301] [unbroken], [the Scripture] saith, “Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.”[302]

CHAP. VIII.—_The necessity of repentance while we are on earth._

As long, therefore, as we are upon earth, let us practise repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, “If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much.”[303] This, then, is what He means: “Keep the flesh holy and the seal undefiled, that [304]ye may receive eternal life.”[305]

CHAP. IX.—_We shall be judged in the flesh._

And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight,[306] if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh. As Christ[307] the Lord who saved us, though He was first a Spirit, became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God. While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts. Let us therefore give Him praise, not with the mouth only, but also with the heart, that He may accept us as sons. For the Lord has said, “Those are my brethren who do the will of my Father.”[308]

CHAP. X.—_Vice is to be forsaken, and virtue followed._

Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly[309] follow after virtue, but forsake every wicked tendency[310] which would lead us into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it [_i.e._ peace] as are[311] influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment incurs, or what felicity is involved in the future promise. And if, indeed, they themselves only did such things, it would be [the more] tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, not knowing that they shall receive a double condemnation, both they and those that hear them.

CHAP. XI.—_We ought to serve God, trusting in His promises._

Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, “Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them [accomplished]. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things.”[312] Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, “which ear hath not heard, nor eye seen, neither have entered into the heart of man.”[313]

CHAP. XII.—_We are constantly to look for the kingdom of God._

Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, “When two shall be one, and that which is without as that which is within, and the male with the female, neither male nor female.”[314] Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And “that which is without as that which is within” meaneth this: He calls the soul “that which is within,” and the body “that which is without.” As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And “the male with the female, neither male nor female, this”[315]....

Footnote 259:

No title, not even a letter, is preserved in the MS.

Footnote 260:

Literally, “holy things.”

Footnote 261:

Comp. Ps. cxvi. 12.

Footnote 262:

Literally, “lame.”

Footnote 263:

Literally, “of men.”

Footnote 264:

Literally, “being full of such darkness in our sight.”

Footnote 265:

Literally, “having beheld in us much error and destruction.”

Footnote 266:

Comp. Hos. ii. 23; Rom. iv. 17, ix. 25.

Footnote 267:

Literally, “willed us from not being to be.”

Footnote 268:

Isa. liv. 1; Gal. iv. 27.

Footnote 269:

Some render, “should not cry out, like women in travail.” The text is
doubtful.

Footnote 270:

It has been remarked that the writer here implies he was a Gentile.

Footnote 271:

Matt. ix. 13; Luke v. 32.

Footnote 272:

Comp. Matt. xviii. 11.

Footnote 273:

Literally, “already perishing.”

Footnote 274:

Literally, “what is the knowledge which is towards Him.”

Footnote 275:

Matt. x. 32.

Footnote 276:

Comp. Matt. xxii. 37.

Footnote 277:

Isa. xxix. 13.

Footnote 278:

Matt. vii. 21, loosely quoted.

Footnote 279:

Some read, “God.”

Footnote 280:

Or, “with me.”

Footnote 281:

The first part of this sentence is not found in Scripture; for the
second, comp. Matt. vii. 23, Luke xiii. 27.

Footnote 282:

Matt. x. 16.

Footnote 283:

No such conversation is recorded in Scripture.

Footnote 284:

Or, “Let not the lambs fear.”

Footnote 285:

Matt. x. 28; Luke xii. 4, 5.

Footnote 286:

Or, “know.”

Footnote 287:

The text and translation are here doubtful.

Footnote 288:

Matt. vi. 24; Luke xvi. 13.

Footnote 289:

Matt. xvi. 26.

Footnote 290:

Literally, “speaks of.”

Footnote 291:

Or, “enjoy.”

Footnote 292:

The MS. has, “we reckon.”

Footnote 293:

Ezek. xiv. 14, 20.

Footnote 294:

Literally, “with what confidence shall we.”

Footnote 295:

Wake translates “kingdom,” as if the reading had been βασιλείαν; but
the MS. has βασίλειον, “palace.”

Footnote 296:

Literally, “that many set sail for corruptible contests,” referring
probably to the concourse at the Isthmian games.

Footnote 297:

Or, “Let us place before us.”

Footnote 298:

Or, “set sail.”

Footnote 299:

Literally, “know.”

Footnote 300:

Literally, “if he be found corrupting.”

Footnote 301:

Baptism is probably meant.

Footnote 302:

Isa. lxvi. 24.

Footnote 303:

Comp. Luke xvi. 10-12.

Footnote 304:

MS. has “we,” which is corrected by all editors as above.

Footnote 305:

Some have thought this a quotation from an unknown apocryphal book,
but it seems rather an explanation of the preceding words.

Footnote 306:

Literally, “looked up.”

Footnote 307:

The MS. has εἷς, “one,” which Wake follows, but it seems clearly a
mistake for ὡς.

Footnote 308:

Matt. xii. 50.

Footnote 309:

Literally, “rather.”

Footnote 310:

Literally, “malice, as it were, the precursor of our sins.” Some deem
the text corrupt.

Footnote 311:

Literally, according to the MS., “it is not possible that a man should
find it who _are_”—the passage being evidently corrupt.

Footnote 312:

The same words occur in Clement’s first epistle, chap. xxiii.

Footnote 313:

1 Cor. ii. 9.

Footnote 314:

These words are quoted (Clem. Alex. _Strom._ iii. 9, 13) from the
Gospel according to the Egyptians, no longer extant.

Footnote 315:

Thus ends the MS., but what followed will be found in Clem. Alex. as
just cited.

THE EPISTLE OF POLYCARP.

INTRODUCTORY NOTICE.

The authenticity of the following epistle can on no fair grounds be questioned. It is abundantly established by external testimony, and is also supported by the internal evidence. Irenæus says (_Adv. Hær._ iii. 3): “There is extant an epistle of Polycarp written to the Philippians, most satisfactory, from which those that have a mind to do so may learn the character of his faith,” etc. This passage is embodied by Eusebius in his _Ecclesiastical History_ (iv. 14); and in another place the same writer refers to the epistle before us as an undoubted production of Polycarp (_Hist. Eccl._ iii. 36). Other ancient testimonies might easily be added, but are superfluous, inasmuch as there is a general consent among scholars at the present day that we have in this letter an authentic production of the renowned Bishop of Smyrna.

Of Polycarp’s life little is known, but that little is highly interesting. Irenæus was his disciple, and tells us that “Polycarp was instructed by the apostles, and was brought into contact with many who had seen Christ” (_Adv. Hær._ iii. 3; Euseb. _Hist. Eccl._ iv. 14). There is also a very graphic account given of Polycarp by Irenæus in his epistle to Florinus, to which the reader is referred. It has been preserved by Eusebius (_Hist. Eccl._ v. 20).

The epistle before us is not perfect in any of the Greek MSS. which contain it. But the chapters wanting in Greek are contained in an ancient Latin version. While there is no ground for supposing, as some have done, that the whole epistle is spurious, there seems considerable force in the arguments by which many others have sought to prove chap. xiii. to be an interpolation.

The date of the epistle cannot be satisfactorily determined. It depends on the conclusion we reach as to some points, very difficult and obscure, connected with that account of the martyrdom of Polycarp which has come down to us. We shall not, however, probably be far wrong if we fix it about the middle of the second century.

THE EPISTLE OF POLYCARP TO THE PHILIPPIANS.[316]

Polycarp, and the presbyters[317] with him, to the church of God sojourning at Philippi: Mercy to you, and peace from God Almighty, and from the Lord Jesus Christ, our Saviour, be multiplied.

CHAP. I.—_Praise of the Philippians._

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example[318] of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days[319] long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] “whom God raised from the dead, having loosed the bands of the grave.”[320] “In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;”[321] into which joy many desire to enter, knowing that “by grace ye are saved, not of works,”[322] but by the will of God through Jesus Christ.

CHAP. II.—_An exhortation to virtue._

“Wherefore, girding up your loins,”[323] “serve the Lord in fear”[324] and truth, as those who have forsaken the vain, empty talk and error of the multitude, and “believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,”[325] and a throne at His right hand. To Him all things[326] in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead.[327] His blood will God require of those who do not believe in Him.[328] But He who raised Him up from the dead will raise[329] up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil-speaking, false-witness; “not rendering evil for evil, or railing for railing,”[330] or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged;[331] forgive, and it shall be forgiven unto you;[332] be merciful, that ye may obtain mercy;[333] with what measure ye mete, it shall be measured to you again;”[334] and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.”[335]

CHAP. III.—_Expressions of personal unworthiness._

These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom[336] of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter,[337] which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, “is the mother of us all.”[338] For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.

CHAP. IV.—_Various exhortations._

“But the love of money is the root of all evils.”[339] Knowing, therefore, that “as we brought nothing into the world, so we can carry nothing out,”[340] let us arm ourselves with the armour of righteousness;[341] and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually[342] for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar[343] of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.

CHAP. V.—_The duties of deacons, youths, and virgins._

Knowing, then, that “God is not mocked,”[344] we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ,[345] and not of men. They must not be slanderers, double-tongued,[346] or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant[347] of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live[348] worthily of Him, “we shall also reign together with Him,”[349] provided only we believe. In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from[350] the lusts that are in the world, since “every lust warreth against the spirit;”[351] and “neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,”[352] nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience.

CHAP. VI.—_The duties of presbyters and others._

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always “providing for that which is becoming in the sight of God and men;”[353] abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive;[354] for we are before the eyes of our Lord and God, and “we must all appear at the judgment-seat of Christ, and must every one give an account of himself.”[355] Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.

CHAP. VII.—_Avoid the Docetæ, and persevere in fasting and prayer._

“For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;”[356] and whosoever does not confess the testimony of the cross,[357] is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from[358] the beginning; “watching unto prayer,”[359] and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,”[360] as the Lord has said: “The spirit truly is willing, but the flesh is weak.”[361]

CHAP. VIII.—_Persevere in hope and patience._

Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,”[362] “who did no sin, neither was guile found in His mouth,”[363] but endured all things for us, that we might live in Him.[364] Let us then be imitators of His patience; and if we suffer[365] for His name’s sake, let us glorify Him.[366] For He has set us this example[367] in Himself, and we have believed that such is the case.

CHAP. IX.—_Patience inculcated._

I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run[368] in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead.

CHAP. X.—_Exhortation to the practice of virtue._[369]

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood,[370] and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because “alms delivers from death.”[371] Be all of you subject one to another,[372] “having your conduct blameless among the Gentiles,”[373] that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed![374] Teach, therefore, sobriety to all, and manifest it also in your own conduct.

CHAP. XI.—_Expression of grief on account of Valens._

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the church]. I exhort you, therefore, that ye abstain from covetousness,[375] and that ye be chaste and truthful. “Abstain from every form of evil.”[376] For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? “Do we not know that the saints shall judge the world?”[377] as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended[378] in the beginning of his epistle. For he boasts of you in all those churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and “do not count such as enemies,”[379] but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.[380]

CHAP. XII.—_Exhortation to various graces._

For I trust that ye are well versed in the sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted.[381] It is declared then in these Scriptures, “Be ye angry, and sin not,”[382] and, “Let not the sun go down upon your wrath.”[383] Happy is he who remembers[384] this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who “raised Him from the dead.”[385] Pray for all the saints. Pray also for kings,[386] and potentates, and princes, and for those that persecute and hate you,[387] and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.

CHAP. XIII.—_Concerning the transmission of epistles._

Both you and Ignatius[388] wrote to me, that if any one went [from this] into Syria, he should carry your letter[389] with him; which request I will attend to if I find a fitting opportunity, either personally, or through some other acting for me, that your desire may be fulfilled. The epistles of Ignatius written by him[390] to us, and all the rest [of his epistles] which we have by us, we have sent to you, as you requested. They are subjoined to this epistle, and by them ye may be greatly profited; for they treat of faith and patience, and all things that tend to edification in our Lord. Any[391] more certain information you may have obtained respecting both Ignatius himself, and those that were[392] with him, have the goodness to make known[393] to us.

CHAP. XIV.—_Conclusion._

These things I have written to you by Crescens, whom up to the present[394] time I have recommended unto you, and do now recommend. For he has acted blamelessly among us, and I believe also among you. Moreover, ye will hold his sister in esteem when she comes to you. Be ye safe in the Lord Jesus Christ. Grace be with you all.[395] Amen.

Footnote 316:

The title of this epistle in most of the MSS. is, “The Epistle of St
Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians.”

Footnote 317:

Or, “Polycarp, and those who with him are presbyters.”

Footnote 318:

Literally, “ye have received the patterns of true love.”

Footnote 319:

Phil. i. 5.

Footnote 320:

Acts ii. 24. Literally, “having loosed the pains of Hades.”

Footnote 321:

1 Pet. i. 8.

Footnote 322:

Eph. ii. 8, 9.

Footnote 323:

Comp. 1 Pet. i. 13; Eph. vi. 14.

Footnote 324:

Ps. ii. 11.

Footnote 325:

1 Pet. i. 21.

Footnote 326:

Comp. 1 Pet. iii. 22; Phil. ii. 10.

Footnote 327:

Comp. Acts xvii. 31.

Footnote 328:

Or, “who do not obey Him.”

Footnote 329:

Comp. 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11.

Footnote 330:

1 Pet. iii. 9.

Footnote 331:

Matt. vii. 1.

Footnote 332:

Matt. vi. 12, 14; Luke vi. 37.

Footnote 333:

Luke vi. 36.

Footnote 334:

Matt. vii. 2; Luke vi. 38.

Footnote 335:

Matt. v. 3, 10; Luke vi. 20.

Footnote 336:

Comp. 2 Pet. iii. 15.

Footnote 337:

The form is plural, but one epistle is probably meant.

Footnote 338:

Comp. Gal. iv. 26.

Footnote 339:

1 Tim. vi. 10.

Footnote 340:

1 Tim. vi. 7.

Footnote 341:

Comp. Eph. vi. 11.

Footnote 342:

Comp. 1 Thess. v. 17.

Footnote 343:

Some here read, “altars.”

Footnote 344:

Gal. vi. 7.

Footnote 345:

Some read, “God in Christ.”

Footnote 346:

Comp. 1 Tim. iii. 8.

Footnote 347:

Comp. Matt. xx. 28.

Footnote 348:

Πολιτευσώμεθα, referring to the whole conduct; comp. Phil. i. 27.

Footnote 349:

2 Tim. ii. 12.

Footnote 350:

Some read, ἀνακύπτεσθαι, “to emerge from.”

Footnote 351:

1 Pet. ii. 11.

Footnote 352:

1 Cor. vi. 9, 10.

Footnote 353:

Rom. xii. 17; 2 Cor. viii. 31.

Footnote 354:

Matt. vi. 12-14.

Footnote 355:

Rom. xiv. 10-12; 2 Cor. v. 10.

Footnote 356:

1 John iv. 3.

Footnote 357:

Literally, “the martyrdom of the cross,” which some render, “His
suffering on the cross.”

Footnote 358:

Comp. Jude 3.

Footnote 359:

1 Pet. iv. 7.

Footnote 360:

Matt. vi. 13, xxvi. 41.

Footnote 361:

Matt. xxvi. 41; Mark xiv. 38.

Footnote 362:

1 Pet. ii. 24.

Footnote 363:

1 Pet. ii. 22.

Footnote 364:

Comp. 1 John iv. 9.

Footnote 365:

Comp. Acts v. 41; 1 Pet. iv. 16.

Footnote 366:

Some read, “we glorify Him.”

Footnote 367:

Comp. 1 Pet. ii. 21.

Footnote 368:

Comp. Phil. ii. 16; Gal. ii. 2.

Footnote 369:

This and the two following chapters are preserved only in a Latin
version.

Footnote 370:

Comp. 1 Pet. ii. 17.

Footnote 371:

Tobit iv. 10, xii. 9.

Footnote 372:

Comp. 1 Pet. v. 5.

Footnote 373:

1 Pet. ii. 12.

Footnote 374:

Isa. lii. 5.

Footnote 375:

Some think that _incontinence_ on the part of Valens and his wife is
referred to.

Footnote 376:

1 Thess. v. 22.

Footnote 377:

1 Cor. vi. 2.

Footnote 378:

Some read, “named;” comp. Phil. i. 5.

Footnote 379:

2 Thess. iii. 15.

Footnote 380:

Comp. 1 Cor. xii. 26.

Footnote 381:

This passage is very obscure. Some render it as follows: “But at
present it is not granted unto me to practise that which is written,
Be ye angry,” etc.

Footnote 382:

Ps. iv. 5.

Footnote 383:

Eph. iv. 26.

Footnote 384:

Some read, “believes.”

Footnote 385:

Gal. i. 1.

Footnote 386:

Comp. 1 Tim. ii. 2.

Footnote 387:

Matt. v. 44.

Footnote 388:

Comp. Ep. of Ignatius to Polycarp, chap. viii.

Footnote 389:

Or, “letters.”

Footnote 390:

Reference is here made to the two letters of Ignatius, one to Polycarp
himself, and the other to the church at Smyrna.

Footnote 391:

Henceforth, to the end, we have only the Latin version.

Footnote 392:

The Latin version reads “are,” which has been corrected as above.

Footnote 393:

Polycarp was aware of the death of Ignatius (chap. ix.), but was as
yet apparently ignorant of the circumstances attending it.

Footnote 394:

Some read, “in this present epistle.”

Footnote 395:

Others read, “and in favour with all yours.”

THE MARTYRDOM OF POLYCARP.

INTRODUCTORY NOTICE.

The following letter purports to have been written by the church at Smyrna to the church at Philomelium, and through that church to the whole Christian world, in order to give a succinct account of the circumstances attending the martyrdom of Polycarp. It is the earliest of all the Martyria, and has generally been accounted both the most interesting and authentic. Not a few, however, deem it interpolated in several passages, and some refer it to a much later date than the middle of the second century, to which it has been commonly ascribed. We cannot tell how much it may owe to the writers (chap. xxii.) who successively transcribed it. Great part of it has been engrossed by Eusebius in his _Ecclesiastical History_ (iv. 15); and it is instructive to observe, that some of the most startling miraculous phenomena recorded in the text as it now stands, have no place in the narrative as given by that early historian of the church. Much discussion has arisen respecting several particulars contained in this Martyrium; but into these disputes we do not enter, having it for our aim simply to present the reader with as faithful a translation as possible of this very interesting monument of Christian antiquity.

THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA
CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP.

The church of God which sojourns at Smyrna, to the church of God sojourning in Philomelium,[396] and to all the congregations[397] of the holy and catholic church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.

CHAP. I.—_Subject of which we write._

We have written to you, brethren, as to what relates to the martyrs, and especially to the blessed Polycarp, who put an end to the persecution, having, as it were, set a seal upon it by his martyrdom. For almost all the events that happened previously [to this one], took place that the Lord might show us from above a martyrdom becoming the gospel. For he waited to be delivered up, even as the Lord had done, that we also might become his followers, while we look not merely at what concerns ourselves, but have regard also to our neighbours. For it is the part of a true and well-founded love, not only to wish one’s self to be saved, but also all the brethren.

CHAP. II.—_The wonderful constancy of the martyrs._

All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess[398] greater piety than others, to ascribe the authority over all things to God. And truly,[399] who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?—who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things “which ear hath not heard, nor eye seen, neither have entered into the heart of man,”[400] but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ].

CHAP. III.—_The constancy of Germanicus. The death of Polycarp is
demanded._

For the devil did indeed invent many things against them; but thanks be to God, he could not prevail over all. For the most noble Germanicus strengthened the timidity of others by his own patience, and fought heroically[401] with the wild beasts. For, when the proconsul sought to persuade him, and urged him[402] to take pity upon his age, he attracted the wild beast towards himself, and provoked it, being desirous to escape all the more quickly from an unrighteous and impious world. But upon this the whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians,[403] cried out, “Away with the atheists; let Polycarp be sought out!”

CHAP. IV.—_Quintus the apostate._

Now one named Quintus, a Phrygian, who was but lately come from Phrygia, when he saw the wild beasts, became afraid. This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the gospel does not teach so to do.[404]

CHAP. V.—_The departure and vision of Polycarp._

But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically, “I must be burnt alive.”

CHAP. VI.—_Polycarp is betrayed by a servant._

And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately came after him. And when they found him not, they seized upon two youths [that were there], one of whom, being subjected to torture, confessed. It was thus impossible that he should continue hid, since those that betrayed him were of his own household. The Irenarch[405] then (whose office is the same as that of the Cleronomus[406]), by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfil his special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself.

CHAP. VII.—_Polycarp is found by his pursuers._

His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation,[407] with their usual weapons, as if going out against a robber.[408] And being come about evening [to the place where he was], they found him lying down in the upper room of[409] a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God[410] be done.”[411] So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said, “Was so much effort[412] made to capture such a venerable man?”[413] Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease[414] for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man.

CHAP. VIII.—_Polycarp is brought into the city._

Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole catholic church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot[415]), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, “What harm is there in saying, Lord Cæsar,[416] and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?” But he at first gave them no answer; and when they continued to urge him, he said, “I shall not do as you advise me.” So they, having no hope of persuading him, began to speak bitter[417] words unto him, and cast him with violence out of the chariot,[418] insomuch that, in getting down from the carriage, he dislocated his leg[419] [by the fall]. But without being disturbed,[420] and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard.

CHAP. IX.—_Polycarp refuses to revile Christ._

Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, “Be strong, and show thyself a man, O Polycarp!” No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, “Have respect to thy old age,” and other similar things, according to their custom, [such as], “Swear by the fortune of Cæsar; repent, and say, Away with the Atheists.” But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, “Away with the Atheists.”[421] Then, the proconsul urging him, and saying, “Swear, and I will set thee at liberty, reproach Christ;” Polycarp declared, “Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?”

CHAP. X.—_Polycarp confesses himself a Christian._

And when the proconsul yet again pressed him, and said, “Swear by the fortune of Cæsar,” he answered, “Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Cæsar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines[422] of Christianity are, appoint me a day, and thou shalt hear them.” The proconsul replied, “Persuade the people.” But Polycarp said, “To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God.[423] But as for _these_, I do not deem them worthy of receiving any account from me.”[424]

CHAP. XI.—_No threats have any effect on Polycarp._

The proconsul then said to him, “I have wild beasts at hand; to these will I cast thee, except thou repent.” But he answered, “Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil;[425] and it is well for me to be changed from what is evil to what is righteous.”[426] But again the proconsul said to him, “I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent.” But Polycarp said, “Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.”

CHAP. XII.—_Polycarp is sentenced to be burned._

While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, “Polycarp has confessed that he is a Christian.” This proclamation having been made by the herald, the whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out with uncontrollable fury, and in a loud voice, “This is the teacher of Asia,[427] the father of the Christians, and the overthrower of our gods, he who has been teaching many not to sacrifice, or to worship the gods.” Speaking thus, they cried out, and besought Philip the Asiarch[428] to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows[429] of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. For thus it behoved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was praying, he turned about and said prophetically to the faithful that were with him, “I must be burnt alive.”

CHAP. XIII.—_The funeral pile is erected._

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,—a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life,[430] he was, even before his martyrdom, adorned[431] with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, “Leave me as I am; for he that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile.”

CHAP. XIV.—_The prayer of Polycarp._

They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, “O Lord God Almighty, the Father of Thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup[432] of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat[433] and acceptable sacrifice, according as Thou, the ever-truthful[434] God, hast fore-ordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”[435]

CHAP. XV.—_Polycarp is not injured by the fire._

When he had pronounced this _amen_, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury,[436] we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking[437] there.

CHAP. XVI.—_Polycarp is pierced by a dagger._

At length, when those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove,[438] and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the catholic church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished.

CHAP. XVII.—_The Christians are refused Polycarp’s body._

But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive[439] nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors[440] of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, “lest,” said he, “forsaking Him that was crucified, they begin to worship this one.” This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners[441]), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary[442] affection towards their own King and Master, of whom may we also be made companions[443] and fellow-disciples!

CHAP. XVIII.—_The body of Polycarp is burned._

The centurion then, seeing the strife excited by the Jews, placed the body[444] in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified[445] than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary[446] of his martyrdom, both in memory of those who have already finished their course,[447] and for the exercising and preparation of those yet to walk in their steps.

CHAP. XIX.—_Praise of the martyr Polycarp._