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teach all men sobriety, in which do ye also exercise yourselves.

11. I am greatly afflicted for Valens, who was once made a Presbyter among you; that he should so little understand the place that was given unto him. Wherefore I admonish you that ye abstain from concupiscence; and that ye be chaste and true of speech. Keep yourselves from all evil. For he that in these things cannot govern himself, how shall he be able to prescribe them to another? If a man doth not keep himself from concupiscence, he shall be polluted with idolatry, and he shall be judged as if he were a Gentile. But who of you are ignorant of the judgment of GOD? "Do ye not know that the saints shall judge the world," as Paul teaches? But I have neither perceived nor heard any thing of the kind in you, among whom the blessed Paul labored; and who are named in the beginning of his epistle. For he glories of you in all the churches which alone had then known GoD: for we had not yet known him. Wherefore, brethren, I am exceedingly sorry both for him, and for his wife: may GOD grant them true repentance. And be ye also moderate on this occasion; and consider not such as enemies, but call them back, as suffering and erring members, that ye may save your whole body. For by so doing ye edify yourselves.

12. For I trust that ye are well exercised in the holy Scriptures, and that nothing is hid from you. But at present it is not granted unto me to practise that which is written, "Be ye angry and sin not," and "Let not the sun go down upon your wrath." Blessed is he that believeth and remembereth these things; which also I trust ye do. Now the GoD and Father of our Lord JESUS CHRIST, and he himself who is our everlasting High Priest, the Son of GOD, even JESUS Christ,

n

The old Latin translation has avaritia: the Greek probably had Eovesía. That this word should, in many places, be rendered in the sense here given, is fully shown by SUICER on the words TλcovEKTÉ and covesía, and by HAMMOND on Rom. i. 29. and 1 Cor. v. 10. See also PALEY, Sermon xlii. edit. 1825.

It appears from what follows, that both Valens and his wife had fallen into adultery.

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1 Thes. v. 22.

Phik i.

P Col. iii. 5.
Ps. iv. 4.

Eph. v. 5.
Eph. iv. 26.

1 Cor. vi. 2.

build you up in faith and truth, and in all meekness and lenity, and in patience and long-suffering, and forbearance and chastity: and grant unto you a lot and portion among his saints, and unto us with you, and unto all that are under heaven, who shall believe in our Lord JESUS CHRIST, and in his Father who raised him from the dead. Pray for all the saints. Pray also for kings, and authorities, and princes, and for those who persecute you and hate you, and for the enemies of the cross: that your fruit may be manifest in all, and that

ye may be perfect in CHRIST.

13. Both ye and Ignatius wrote to me," that if any one went (hence) into Syria, he should also bring back your letters with him: which also I will do, if I have a convenient opportunity, either by myself, or by him whom I shall send upon your account. The Epistles of Ignatius which he wrote unto us, and others as many as we have with us, we have sent to you, according to your order; which are subjoined to this Epistle; from which ye may be greatly profited. For they treat of faith and patience, and of all things which pertain to edification in our LORD.

14. What ye know certainly of Ignatius, and those that are with him, signify unto us.

These things have I written unto you by Crescens, whom by this present Epistle I have recommended to you, and do now again commend. For he hath had his conversation without blame among us, and I trust in like manner also with you. You will also have regard unto his sister when she shall come unto you. Be ye safe in the Lord JESUS CHRIST; and his grace be with you all. Amen.

t Gal. i. 1.

"See IGNATIUS' Epistle to the Smyrneans, Sect. 11.

* The two Epistles which IGNATIUS wrote, one to Polycarp, the other to the Church of the Smyrneans.

THE

EPISTLE OF

TO THE

IGNATIUS

EPHESIANS.

IGNATIUS, who is also called Theophorus, to the Church which is at Ephesus in Asia, deservedly happy, being blessed through the greatness and fulness of GOD the Father, and predestinated before the world began that it should be always unto an enduring and unchangeable glory; being united and chosen through

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Theophorus. All Christians were denominated Theophori, (0εopopo) Temples of GOD,' and sometimes Christophori, (EUSEB. Hist. Eccles. viii. 10. IGNAT. Ep. to Ephes. § 9. Compare Ep. to Magnes. § 12.) 'Temples of CHRIST.' The reason of the appellation, which was constantly applied to Ignatius, both by himself and others, is given in the History of his Martyrdom, Sect. 2. "As soon then as he stood in the presence of the Emperor Trajan, the Emperor demanded of him, 'Who art thou, unhappy and deluded man, who art so active in transgressing our commands, and, besides, persuadest others to their own destruction?'" Ignatius replied, "No one ought to call (one who is properly styled) Theophorus, unhappy and deluded: for the evil spirits (which delude men) are departed far from the servants of GOD. But if you so call me because I am a trouble to those evil spirits, and an enemy to their delusions, I confess the justice of the appellation. For having (within me) CHRIST the heavenly King, I loosen all their snares." Trajan replied, "And who is Theophorus ?" Ignatius answered, "He that hath CHRIST in his heart." Then answered Trajan, "Carriest thou, then, within thee him who was crucified ?" "Yea," replied Ignatius, "for it is written, 'I will dwell in them and walk in them.'" (2 Cor. vi. 16.)

The notion of the later Greeks, that Ignatius was called Theophorus (Ocópopos, borne by GoD) because he was the child whom CHRIST took up in his arms, (Matt. xviii. 2. Mark ix. 36.) although adopted by several writers, is a mere fancy. Had such a tradition existed even in the time of CHRYSOSTOм, he would surely have known it, and was not of a disposition to have omitted it, in the Homily which he composed on the Martyrdom of Ignatius: whereas he there expressly states, that Ignatius never saw JESUS, nor had any intercourse with him. (Homil. on Ignatius, Vol. V. p. 503. 37 ed, Savile.)

Eph. iii. 19.

actual suffering, according to the will of the Father, and JESUS CHRIST our GoD all happiness, by JESUS CHRIST, and his undefiled grace.

1. I have heard of your name which is much beloved in GOD, that which ye have attained by a habit of righteousness, according to the faith and love which is in JESUS CHRIST our Saviour; that being followers of GOD, and stirring up ourselves by the blood of GOD, a ye have perfectly accomplished the work which was agreeable to your nature. For hearing that I came bound from Syria, for the name and hope that are common to us all, trusting through your prayers to fight with beasts at Rome, that so by suffering martyrdom I may become indeed the disciple of him, who gave himself to GOD, an offering and sacrifice for us, (ye hastened to see me). I receive therefore in the name of GOD your whole multitude in (the person of) Onesimus, who for his love hath no word by which he can be described, but according to the flesh is your bishop: whom I beseech you in JESUS CHRIST to love, and that ye would all strive to be like unto him. And blessed be God, who hath granted unto you, who are so worthy of him, to possess such a bishop.

2. But with regard to my fellow-servant Burrhus, your deacon, in the service of God, blessed in all things, I entreat you that he may remain to the honor both of you and of your bishop. And Crocus also, worthy both of GoD and of you, whom I have received as a pattern of your love, hath in all things refreshed me, as (I

g

-· ἐν πάθει ἀληθινῷ. Archbishop WAKE follows the interpretation proposed by SMITH, "chosen through (his) true passion," through the meritorious sufferings of CHRIST, which he truly underwent. Compare Epist. to the Trallians, § 9, 10.

d Compare Acts xx. 28. "Feed the Church of GOD, which he hath purchased with his own blood." Eph. v. 2.

e

f Compare the Epistle to the Magnesians, Sect. 6. Some suppose this Onesimus to be the servant of Philemon, who is mentioned as the first Bishop of Beroea, in the Apostolical Constitutions, Book vii. 46. Although that book is not genuine, it may yet have preserved the tradition of such a fact, and he might have been removed to Ephesus. The name of Onesimus was, however, by no means uncommon at that time.

5 πολλάκις μὲ ἀνέπαυσεν, ὡς καὶ αὐτὸν ὁ πατὴρ Ἰησοῦ Χριστοῦ ἀναψύξαιών See 1.Cor. xvi. 18. 2 Cor. vii. 13. and 2 Tim. i. 16.

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