Chapter XVII: Part 17

Prov. viii. 22, 23, 25.

Footnote 1842:

John v. 25, 28.

Footnote 1843:

1 Cor. xv. 53.

Footnote 1844:

1 Cor. vi. 9.

Footnote 1845:

1 Cor. xv. 13, 14, 17, 18, 19, 32.

Footnote 1846:

Literally, “coming also to the appetite of those things after eating.”
The text is doubtful.

Footnote 1847:

Rom. xiii. 14.

Footnote 1848:

Eph. vi. 4.

Footnote 1849:

Literally, “of the Philippians.”

Footnote 1850:

1 Pet. v. 14.

THE EPISTLE OF IGNATIUS TO THE ANTIOCHIANS.

_Ignatius, who is also called Theophorus, to the church sojourning in Syria, which has obtained mercy from God, and been elected by Christ, and which first[1851] received the name of Christ, [wishes] happiness in God the Father, and the Lord Jesus Christ._

CHAP. I.—_Cautions against error._

The Lord has rendered my bonds light and easy since I learnt that you are in peace, and that you live in all harmony both of the flesh and spirit. “I therefore, the prisoner of the Lord,[1852] beseech you, that ye walk worthy of the vocation wherewith ye are called,”[1853] guarding against those heresies of the wicked one which have broken in upon us, to the deceiving and destruction of those that accept of them; but that ye give heed to the doctrine of the apostles, and believe both the law and the prophets: that ye reject every Jewish and Gentile error, and neither introduce a multiplicity of gods, nor yet deny Christ under the pretence of [maintaining] the unity of God.

CHAP. II.—_The true doctrine respecting God and Christ._

For Moses, the faithful servant of God, when he said, “The Lord thy God is one Lord,”[1854] and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, “The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord.”[1855] And again, “And God[1856] said, Let us make man after our image: and so God made man, after the image of God made He him.”[1857] And further, “In the image of God made He man.”[1858] And that [the Son of God] was to be made man, [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”[1859]

CHAP. III.—_The same continued._

The prophets also, when they speak as in the person of God, [saying,] “I am God, the first [of beings], and I am also the last,[1860] and besides me there is no God,”[1861] concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, “has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”[1862] And concerning His incarnation, “Behold, a virgin shall be with child, and shall bring forth a son; and they shall call his name Immanuel.”[1863] And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was as an innocent lamb led to be sacrificed.”[1864]

CHAP. IV.—_Continuation._

The Evangelists, too, when they declared that the one Father was “the only true God,”[1865] did not omit what concerned our Lord, but wrote: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made.”[1866] And concerning the incarnation: “The Word,” says [the Scripture], “became flesh, and dwelt among us.”[1867] And again: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.”[1868] And those very apostles, who said “that there is one God,”[1869] said also that “there is one Mediator between God and men.”[1870] Nor were they ashamed of the incarnation and the passion. For what says [one]? “The man Christ Jesus, who gave Himself”[1871] for the life and salvation of the world.

CHAP. V.—_Denunciation of false teachers._

Whosoever, therefore, declares that there is but one God, only so as to take away the divinity of Christ, is a devil,[1872] and an enemy of all righteousness. He also that confesseth Christ, yet not as the Son of the Maker of the world, but of some other unknown[1873] being, different from Him whom the law and the prophets have proclaimed, this man is an instrument of the devil. And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist.[1874] Moreover, he who affirms Christ to be a mere man is accursed, according to the [declaration of the] prophet,[1875] since he puts not his trust in God, but in man. Wherefore also he is unfruitful, like the wild myrtle-tree.

CHAP. VI.—_Renewed cautions._

These things I write to you, thou new olive-tree of Christ, not that I am aware you hold any such opinions, but that I may put you on your guard, as a father does his children. Beware, therefore, of those that hasten to work mischief, those “enemies of the cross of Christ, whose end is destruction, whose glory is in their shame.”[1876] Beware of those “dumb dogs,” those trailing serpents, those scaly[1877] dragons, those asps, and basilisks, and scorpions. For these are subtle wolves,[1878] and apes that mimic the appearance of men.

CHAP. VII.—_Exhortation to consistency of conduct._

Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias,[1879] your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. “If any man love not the Lord Jesus Christ, let him be Anathema.”[1880] Be ye followers of me.[1881] My soul be for yours, when I attain to Jesus. Remember my bonds.[1882]

CHAP. VIII.—_Exhortations to the presbyters and others._

Ye presbyters, “feed the flock which is among you,”[1883] till God shall show who is to hold the rule over you. For “I am now ready to be offered,”[1884] that I “may win Christ.”[1885] Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ. Let the people be subject to the presbyters and the deacons. Let the virgins know to whom they have consecrated themselves.

CHAP. IX.—_Duties of husbands, wives, parents, and children._

Let the husbands love their wives, remembering that, at the creation, one woman, and not many, was given to one man. Let the wives honour their husbands, as their own flesh; and let them not presume to address them by their names.[1886] Let them also be chaste, reckoning their husbands as their only partners, to whom indeed they have been united according to the will of God. Ye parents, impart a holy training to your children. Ye children, “honour your parents, that it may be well with you.”[1887]

CHAP. X.—_Duties of masters and servants._

Ye masters, do not treat your servants with haughtiness, but imitate patient Job, who declares, “I did not despise[1888] the cause[1889] of my man-servant or of my maid-servant, when they contended with me. For what in that case shall I do when the Lord makes an inquisition regarding me?”[1890] And you know what follows. Ye servants, do not provoke your masters to anger in anything, lest ye become the authors of incurable mischiefs to yourselves.

CHAP. XI.—_Inculcation of various moral duties._

Let no one addicted to idleness eat,[1891] lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy “be not so much as named among you.”[1892] Let not the widows live a life of pleasure, lest they wax wanton against the word.[1893] Be subject to Cæsar in everything in which subjection implies no [spiritual] danger. Provoke not those that rule over you to wrath, that you may give no occasion against yourselves to those that seek for it. But as to the practice of magic, or the impure love of boys, or murder, it is superfluous to write to you, since such vices are forbidden to be committed even by the Gentiles. I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them.

CHAP. XII.—_Salutations._

I salute the holy presbytery. I salute the sacred deacons, and that person most dear to me,[1894] whom may I behold, through the Holy Spirit, occupying my place when I shall attain to Christ. My soul be in place of his. I salute the sub-deacons, the readers, the singers, the doorkeepers, the labourers,[1895] the exorcists, the confessors.[1896] I salute the keepers of the holy gates, the deaconesses in Christ. I salute the virgins betrothed to Christ, of whom may I have joy in the Lord Jesus.[1897] I salute the people of the Lord, from the smallest to the greatest, and all my sisters in the Lord.

CHAP. XIII.—_Salutations continued._

I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole church of the Smyrnæans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas,[1898] the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you. “Salute one another with a holy kiss.”[1899]

CHAP. XIV.—_Conclusion._

I write this letter to you from Philippi. May He who is alone unbegotten, keep you stedfast both in the spirit and in the flesh, through Him who was begotten before time[1900] began! And may I behold you in the kingdom of Christ! I salute him who is to bear rule over you in my stead: may I have joy of him in the Lord! Fare ye well in God, and in Christ, being enlightened by the Holy Spirit.

Footnote 1851:

Comp. Acts xi. 26.

Footnote 1852:

Literally, “in the Lord.”

Footnote 1853:

Eph. iv. 1.

Footnote 1854:

Deut. vi. 4; Mark xii. 29.

Footnote 1855:

Gen. xix. 24.

Footnote 1856:

The MS. has “Lord.”

Footnote 1857:

Gen. i. 26, 27.

Footnote 1858:

Gen. v. 1, ix. 6.

Footnote 1859:

Deut. xviii. 15; Acts iii. 22, vii. 37.

Footnote 1860:

Literally, “after these things.”

Footnote 1861:

Isa. xliv. 6.

Footnote 1862:

Isa. ix. 6.

Footnote 1863:

Isa. vii. 14; Matt. i. 23.

Footnote 1864:

Isa. liii. 7; Jer. xi. 19.

Footnote 1865:

John xvii. 3.

Footnote 1866:

John i. 1.

Footnote 1867:

John i. 14.

Footnote 1868:

Matt. i. 1.

Footnote 1869:

1 Cor. viii. 4, 6; Gal. iii. 20.

Footnote 1870:

Eph. iv. 5, 6; 1 Tim. ii. 5.

Footnote 1871:

1 Tim. ii. 5.

Footnote 1872:

Comp. John vi. 70. Some read, “the son of the devil.”

Footnote 1873:

Or, “that cannot be known.”

Footnote 1874:

Comp. 1 John ii. 22, iv. 3; 2 John 7.

Footnote 1875:

Jer. xvii. 5.

Footnote 1876:

Phil. iii. 18, 19.

Footnote 1877:

The text is here doubtful.

Footnote 1878:

Literally, “fox-like thoes,” lynxes being perhaps intended.

Footnote 1879:

Some think that this is the same person as the Euodias referred to by
St Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3,
αἵτινες), the two persons there mentioned were _women_.

Footnote 1880:

1 Cor. xvi. 22.

Footnote 1881:

Comp. 1 Cor. iv. 16.

Footnote 1882:

Comp. Col. iv. 18.

Footnote 1883:

1 Pet. v. 2.

Footnote 1884:

2 Tim. iv. 6.

Footnote 1885:

Phil. iii. 8.

Footnote 1886:

Comp. 1 Pet. iii. 6.

Footnote 1887:

Eph. vi. 1, 3.

Footnote 1888:

Literally, “If I did despise.”

Footnote 1889:

Or, “judgment.”

Footnote 1890:

Job xxxi. 13, 14.

Footnote 1891:

Comp. 2 Thess. iii. 10.

Footnote 1892:

Eph. v. 3.

Footnote 1893:

1 Tim. v. 6, 11.

Footnote 1894:

Literally, “the name desirable to me,” referring to Hero the deacon.

Footnote 1895:

A class of persons connected with the church, whose duty it was to
bury the bodies of the martyrs and others.

Footnote 1896:

Such as voluntarily confessed Christ before Gentile rulers.

Footnote 1897:

Some insert here a clause referring to _widows_.

Footnote 1898:

Or, as some read, “Demas.”

Footnote 1899:

2 Cor. xiii. 12.

Footnote 1900:

Literally, “before ages.”

THE EPISTLE OF IGNATIUS TO HERO, A DEACON OF ANTIOCH.

_Ignatius, who is also called Theophorus, to Hero, the deacon of Christ, and the servant of God, a man honoured by God, and most dearly loved as well as esteemed, who carries Christ and the Spirit within him, and who is mine own son in faith and love: Grace, mercy, and peace from Almighty God, and from Christ Jesus our Lord, His only-begotten Son, “who gave Himself for our sins, that He might deliver us from the present evil world,”[1901] and preserve us unto His heavenly kingdom._

CHAP. I.—_Exhortations to earnestness and moderation._

I exhort thee in God, that thou add [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that “thou mayest fulfil the law of Christ.”[1902] Devote[1903] thyself to fasting and prayer, but not beyond measure, lest thou destroy thyself[1904] thereby. Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, “Ye shall eat the good things of the earth.”[1905] And again, “Ye shall eat flesh even as herbs.”[1906] And again, “Wine maketh glad the heart of man, and oil exhilarates, and bread strengthens him.”[1907] But all are to be used with moderation, as being the gifts of God. “For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His.”[1908] Give attention to reading,[1909] that thou mayest not only thyself know the laws, but mayest also explain them to others, as the earnest servant[1910] of God. “No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and if a man also strive for masteries, yet is he not crowned except he strive lawfully.”[1911] I that am in bonds pray that my soul may be in place of yours.

CHAP. II.—_Cautions against false teachers._

Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep’s clothing,[1912] labouring for the destruction of the sheep. If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. “Though he give all his goods to feed the poor, though he remove mountains, though he give his body to be burned,”[1913] let him be regarded by thee as abominable. If any one makes light of the law or the prophets, which Christ fulfilled at His coming, let him be to thee as antichrist. If any one says that the Lord is a mere man, he is a Jew, a murderer of Christ.

CHAP. III.—_Exhortations as to ecclesiastical duties._

“Honour widows that are widows indeed.”[1914] Be the friend of orphans; for God is “the father of the fatherless, and the judge of the widows.”[1915] Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice,[1916] ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings[1917] [of the saints]; inquire after every one by name. “Let no man despise thy youth, but be thou an example to the believers, both in word and conduct.”[1918]

CHAP. IV.—_Servants and women are not to be despised._

Be not ashamed of servants, for we possess the same nature in common with them. Do not hold women in abomination, for they have given thee birth, and brought thee up. It is fitting, therefore, to love those that were the authors of our birth (but only in the Lord), inasmuch as a man can produce no children without a woman. It is right, therefore, that we should honour those who have had a part in giving us birth. “Neither is the man without the woman, nor the woman without the man,”[1919] except in the case of those who were first formed. For the body of Adam was made out of the four elements, and that of Eve out of the side of Adam. And, indeed, the altogether peculiar birth of the Lord was of a virgin alone. [This took place] not as if the lawful union [of man and wife] were abominable, but such a kind of birth was fitting to God. For it became the Creator not to make use of the ordinary method of generation, but of one that was singular and strange, as being the Creator.

CHAP. V.—_Various relative duties._

Flee from haughtiness, “for the Lord resisteth the proud.”[1920] Abhor falsehood, for says [the Scripture], “Thou shalt destroy all them that speak lies.”[1921] Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering,[1922] that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For “by alms and fidelity sins are purged away.”[1923]

CHAP. VI.—_Exhortations to purity and caution._

Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; “but let him that glorieth, glory in the Lord.”[1924] May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and “he that is hasty to believe is light of heart.”[1925]

CHAP. VII.—_Solemn charge to Hero, as future bishop of Antioch._

Keep God in remembrance, and thou shalt never sin. Be not double-minded[1926] in thy prayers; for blessed is he who doubteth not. For I believe in the Father of the Lord Jesus Christ, and in His only-begotten Son, that God will show me, Hero, upon my throne. Add speed, therefore,[1927] to thy course. I charge thee before the God of the universe, and before Christ, and in the presence of the Holy Spirit, and of the ministering ranks [of angels], keep in safety that deposit which I and Christ have committed to thee, and do not judge thyself unworthy of those things which have been shown by God [to me] concerning thee. I hand over to thee the church of Antioch. I have commended you to Polycarp in the Lord Jesus Christ.

CHAP. VIII.—_Salutations._

The bishops, Onesimus, Bitus, Damas, Polybius, and all they of Philippi (whence also I have written to thee), salute thee in Christ. Salute the presbytery worthy of God: salute my holy fellow-deacons, of whom may I have joy in Christ, both in the flesh and in the spirit. Salute the people of the Lord, from the smallest to the greatest, every one by name; whom I commit to thee as Moses did [the Israelites] to Joshua, who was their leader after him. And do not reckon this which I have said presumptuous on my part; for although we are not such as they were, yet we at least pray that we may be so, since indeed we are the children of Abraham. Be strong, therefore, O Hero, like a hero, and like a man. For from henceforth thou shalt lead[1928] in and out the people of the Lord that are in Antioch, and so “the congregation of the Lord shall not be as sheep which have no shepherd.”[1929]

CHAP. IX.—_Concluding salutations and instructions._

Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may “God grant that they find mercy of the Lord in that day,”[1930] on account of their ministrations to us, whom also I commend to thee in Christ. Salute by name all the faithful in Christ that are at Laodicea. Do not neglect those at Tarsus, but look after them steadily, confirming them in the gospel. I salute in the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also Mary my daughter, distinguished both for gravity and erudition, as also “the church which is in her house.”[1931] May my soul be in place of hers: she is the very pattern of pious women. May the Father of Christ, by His only-begotten Son, preserve thee in good health, and of high repute in all things, to a very old age, for the benefit of the church of God! Farewell in the Lord, and pray thou that I may be perfected.

Footnote 1901:

Gal. i. 4.

Footnote 1902:

Gal. vi. 2.

Footnote 1903:

Literally, “have leisure for.”

Footnote 1904:

Literally, “cast thyself down.”

Footnote 1905:

Isa. i. 19.

Footnote 1906:

Gen. ix. 3.

Footnote 1907:

Ps. civ. 15.

Footnote 1908:

Eccles. ii. 25 (after LXX.); Zech. ix. 17.

Footnote 1909:

Comp. 1 Tim. iv. 13.

Footnote 1910:

Literally, “athlete.”

Footnote 1911:

2 Tim. ii. 4.

Footnote 1912:

Comp. Matt. vii. 15.

Footnote 1913:

1 Cor. xiii. 2.

Footnote 1914:

1 Tim. v. 3.

Footnote 1915:

Ps. lxviii. 5.

Footnote 1916:

The term ἱερουργέω, which we have translated as above, is one whose
signification is disputed. It occurs once in the New Testament (Rom.
xv. 16), where it is translated in our English version simply
“ministering.” Etymologically, it means “to act as a priest,” and we
have in our translation followed Hesychius (Cent. iv.), who explains
it as meaning “to offer sacrifice.”

Footnote 1917:

Specially, assemblies for the celebration of the Lord’s Supper.

Footnote 1918:

1 Tim. iv. 12.

Footnote 1919:

1 Cor. xi. 11.

Footnote 1920:

Jas. iv. 6; 1 Pet. v. 5.

Footnote 1921:

Ps. v. 6.

Footnote 1922:

Prov. xiv. 29.

Footnote 1923:

Prov. xv. 27 (after LXX.: xvi. 6 in English version).

Footnote 1924:

1 Cor. i. 31; 2 Cor. x. 17.

Footnote 1925:

Ecclus. xix. 4.

Footnote 1926:

Comp. Jas. i. 6, 8.

Footnote 1927:

Compare Epistle to the Antiochians, chap. xii.

Footnote 1928:

Comp. Deut. xxxi. 7, 23.

Footnote 1929:

Num. xxvii. 17.

Footnote 1930:

2 Tim. i. 18.

Footnote 1931:

Col. iv. 15.

THE EPISTLE OF IGNATIUS TO THE PHILIPPIANS.

_Ignatius, who is also called Theophorus, to the church of God which is at Philippi, which has obtained mercy in faith, and patience, and love unfeigned: Mercy and peace from God the Father, and the Lord Jesus Christ, “who is the Saviour of all men, specially of them that believe.”_[1932]

CHAP. I.—_Reason for writing the epistle._

Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren,[1933] to put you in remembrance of your Christian course,[1934] “that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,”[1935] as Paul admonished you. For if there is one God of the universe, the Father of Christ, “of whom are all things;”[1936] and one Lord Jesus Christ, our [Lord], “by whom are all things;” and also one Holy Spirit, who wrought[1937] in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord;[1938] and also one elect church; there ought likewise to be but one faith in respect to Christ. For “there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all.”[1939]

CHAP. II.—_Unity of the three Divine Persons._

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For “the Lord thy God,” saith [the Scripture], “is one Lord.”[1940] And again, “Hath not one God created us? Have we not all one Father?”[1941] And there is also one Son, God the Word. For “the only-begotten Son,” saith [the Scripture], “who is in the bosom of the Father.”[1942] And again, “One Lord Jesus Christ.”[1943] And in another place, “What is His name, or what His Son’s name, that we may know?”[1944] And there is also one Paraclete.[1945] For “there is also,” saith [the Scripture], “one Spirit,”[1946] since “we have been called in one hope of our calling.” And again, “We have drunk of one Spirit,”[1947] with what follows. And it is manifest that all these gifts [possessed by believers] “worketh one and the self-same Spirit.”[1948] There are not then either three Fathers,[1949] or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to “baptize in the name of the Father, and of the Son, and of the Holy Ghost,”[1950] not into one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour.

CHAP. III.—_Christ was truly born, and died, etc._

For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For “the Word became flesh.”[1951] For “Wisdom builded for herself a house.”[1952] And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], “A virgin shall conceive in her womb, and bring forth a son.”[1953] He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.

CHAP. IV.—_The malignity and folly of Satan._

And indeed, before the cross was erected, he (Satan) was eager that it should be so; and he “wrought” [for this end] “in the children of disobedience.”[1954] He wrought in Judas, in the Pharisees, in the Sadducees, in the old, in the young, and in the priests. But when it was just about to be erected, he was troubled, and infused repentance into the traitor, and pointed him to a rope to hang himself with, and taught him [to die by] strangulation. He terrified also the silly woman, disturbing her by dreams; and he, who had tried every means to have the cross prepared, now endeavoured to put a stop to its erection: not that he was influenced by repentance on account of the greatness of his crime (for in that case he would not be utterly depraved), but because he perceived his own destruction [to be at hand]. For the cross of Christ was the beginning of his condemnation, the beginning of his death, the beginning of his destruction. Wherefore, also, he works in some that they should deny the cross, be ashamed of the passion, call the death an appearance, mutilate and explain away the birth of the Virgin, and calumniate the [human] nature[1955] itself as being abominable. He fights along with the Jews to a denial of the cross, and with the Gentiles to the calumniating of Mary,[1956] who are heretical in holding that Christ possessed a mere phantasmal body.[1957] For the Leader of all wickedness assumes manifold[1958] forms, beguiler of men as he is, inconsistent, and even contradicting himself, projecting one course and then following another. For he is wise to do evil, but as to what good may be he is totally ignorant. And indeed he is full of ignorance, on account of his voluntary want of reason: for how can he be deemed anything else who does not perceive reason when it lies at his very feet?

CHAP. V.—_Apostrophe to Satan._

For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand,] He is both God and man, then why dost thou call it unlawful to style Him “the Lord of glory,”[1959] who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Law-giver who possesses a human soul, “The Word was made flesh,”[1960] and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?[1961]

CHAP. VI.—_Continuation._

And how can He be but God, who raises up the dead, sends away the lame sound of limb, cleanses the lepers, restores sight to the blind, and either increases or transmutes existing substances, as the five loaves and the two fishes, and the water which became wine, and who puts to flight thy whole host by a mere word? And why dost thou abuse the nature of the Virgin, and style her members disgraceful, since thou didst of old display such in public processions,[1962] and didst order them to be exhibited naked, males in the sight of females, and females to stir up the unbridled lust of males? But now these are reckoned by thee disgraceful, and thou pretendest to be full of modesty, thou spirit of fornication, not knowing that then only anything becomes disgraceful when it is polluted by wickedness. But when sin is not present, none of the things that have been created are shameful, none of them evil, but all very good. But inasmuch as thou art blind, thou revilest these things.

CHAP. VII.—_Continuation: inconsistency of Satan._

And how, again, does Christ not at all appear to thee to be of the Virgin, but to be God over all,[1963] and the Almighty? Say, then, who sent Him? Who was Lord over Him? And whose will did He obey? And what laws did He fulfil, since He was subject neither to the will nor power of any one? And while you deny that Christ was born,[1964] you affirm that the unbegotten was begotten, and that He who had no beginning was nailed to the cross, by whose permission I am unable to say. But thy changeable tactics do not escape me, nor am I ignorant that thou art wont to walk with slanting and uncertain[1965] steps. And thou art ignorant who really was born, thou who pretendest to know everything.

CHAP. VIII.—_Continuation: ignorance of Satan._

For many things are unknown[1966] to thee; [such as the following]: the virginity of Mary; the wonderful birth; who it was that became incarnate; the star which guided those who were in the east; the Magi who presented gifts; the salutation of the archangel to the Virgin; the marvellous conception of her that was betrothed; the announcement of the boy-forerunner respecting the son of the Virgin, and his leaping in the womb on account of what was foreseen; the songs of the angels over Him that was born; the glad tidings announced to the shepherds; the fear of Herod lest his kingdom should be taken from him; the command to slay the infants; the removal into Egypt, and the return from that country to the same region; the infant swaddling-bands; the human registration; the nourishing by means of milk; the name of father given to him who did not beget; the manger because there was not room [elsewhere]; no human preparation [for the child]; the gradual growth, human speech, hunger, thirst, journeyings, weariness; the offering of sacrifices, and then also circumcision, baptism; the voice of God over Him that was baptized, as to who He was and whence [He had come]; the testimony of the Spirit and the Father from above; the voice of John the prophet when it signified the passion by the appellation of “the Lamb;” the performance of divers miracles, manifold healings; the rebuke of the Lord ruling both the sea and the winds; evil spirits expelled; thou thyself subjected to torture, and, when afflicted by the power of Him who had been manifested, not having it in thy power to do anything.

CHAP. IX.—_Continuation: ignorance of Satan._

Seeing these things, thou wast in utter perplexity.[1967] And thou wast ignorant that it was a virgin that should bring forth; but the angels’ song of praise struck thee with astonishment, as well as the adoration of the Magi, and the appearance of the star. Thou didst revert to thy state of [wilful] ignorance, because all the circumstances seemed to thee trifling;[1968] for thou didst deem the swaddling-bands, the circumcision, and the nourishment by means of milk contemptible:[1969] these things appeared to thee unworthy of God. Again, thou didst behold a man who remained forty days and nights without tasting human food, along with ministering angels at whose presence thou didst shudder, when first of all thou hadst seen Him baptized as a common man, and knewest not the reason thereof. But after His [lengthened] fast thou didst again assume thy wonted audacity, and didst tempt Him when hungry, as if He had been an ordinary man, not knowing who He was. For thou saidst, “If thou be the Son of God, command that these stones be made bread.”[1970] Now, this expression, “If thou be the Son,” is an indication of ignorance. For if thou hadst possessed real knowledge, thou wouldst have understood that the Creator can with equal ease both create what does not exist, and change that which already has a being. And thou temptedst by means of hunger[1971] Him who nourisheth all that require food. And thou temptedst the very “Lord of glory,”[1972] forgetting in thy malevolence that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” For if thou hadst known that He was the Son of God, thou wouldst also have understood that He who had kept his[1973] body from feeling any want for forty days and as many nights, could have also done the same for ever. Why, then, does He suffer hunger? In order to prove that He had assumed a body subject to the same feelings as those of ordinary men. By the first fact He showed that He was God, and by the second that He was also man.

CHAP. X.—_Continuation: audacity of Satan._

Darest thou, then, who didst fall “as lightning”[1974] from the very highest glory, to say to the Lord, “Cast thyself down from hence,”[1975] [to Him] to whom the things that are not are reckoned as if they were,[1976] and to provoke to a display of vainglory Him that was free from all ostentation? And didst thou pretend to read in Scripture concerning Him: “For He hath given His angels charge concerning thee, and in their hands they shall bear thee up, lest thou shouldest dash thy foot against a stone?”[1977] At the same time thou didst pretend to be ignorant of the rest, furtively concealing what [the Scripture] predicted concerning thee and thy servants: “Thou shalt tread upon the adder and the basilisk; the lion and the dragon shalt Thou trample under foot.”[1978]

CHAP. XI.—_Continuation: audacity of Satan._

If, therefore, thou art trodden down under the feet of the Lord, how dost thou tempt Him that cannot be tempted, forgetting that precept of the lawgiver, “Thou shalt not tempt the Lord thy God?”[1979] Yea, thou even darest, most accursed one, to appropriate the works of God to thyself, and to declare that the dominion over these was delivered to thee.[1980] And thou dost set forth thine own fall as an example to the Lord, and dost promise to give Him what is really His own, if He would fall down and worship thee.[1981] And how didst thou not shudder, O thou spirit more wicked through thy malevolence than all other wicked spirits, to utter such words against the Lord? Through thine appetite[1982] wast thou overcome, and through thy vainglory wast thou brought to dishonour: through avarice and ambition dost thou [now] draw on [others] to ungodliness. Thou, O Belial, dragon, apostate, crooked serpent, rebel against God, outcast from Christ, alien from the Holy Spirit, exile from the ranks of the angels, reviler of the laws of God, enemy of all that is lawful, who didst rise up against the first-formed of men, and didst drive forth [from obedience to] the commandment [of God] those who had in no respect injured thee; thou who didst raise up against Abel the murderous Cain; thou who didst take arms against Job: dost thou say to the Lord, “If thou wilt fall down and worship me?” Oh what audacity! Oh what madness! Thou runaway slave, thou incorrigible[1983] slave, dost thou rebel against the good Lord? Dost thou say to so great a Lord, the God of all that either the mind or the senses can perceive, “If thou wilt fall down and worship me?”

CHAP. XII.—_The meek reply of Christ._

But the Lord is long-suffering, and does not reduce to nothing him who in his ignorance dares [to utter] such words, but meekly replies, “Get thee hence, Satan.”[1984] He does not say, “Get thee behind _me_,” for it is not possible that he should be converted; but, “Begone, Satan,” to the course which thou hast chosen. “Begone” to those things to which, through thy malevolence, thou hast been called. For I know who I am, and by whom I have been sent, and whom it behoves me to worship. For “thou shalt worship the Lord thy God, and Him only shalt thou serve.”[1985] I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation.

CHAP. XIII.—_Various exhortations and directions._

These things, brethren, out of the affection which I entertain for you, I have felt compelled to write, exhorting you with a view to the glory of God, not as if I were a person of any consequence, but simply as a brother. Be ye subject to the bishop, to the presbyters, and to the deacons. Love one another in the Lord, as being the images of God. Take heed, ye husbands, that ye love your wives as your own members. Ye wives also, love your husbands, as being one with them in virtue of your union. If any one lives in chastity or continence, let him not be lifted up, lest he lose his reward. Do not lightly esteem the festivals. Despise not the period of forty days, for it comprises an imitation of the conduct of the Lord. After the week of the passion, do not neglect to fast on the fourth and sixth days, distributing at the same time of thine abundance to the poor. If any one fasts on the Lord’s day or on the Sabbath, except on the paschal Sabbath only, he is a murderer of Christ.

CHAP. XIV.—_Farewells and cautions._

Let your prayers be extended to the church of Antioch, whence also I as a prisoner am being led to Rome. I salute the holy bishop Polycarp; I salute the holy bishop Vitalius, and the sacred presbytery, and my fellow-servants the deacons; in whose stead may my soul be found. Once more I bid farewell to the bishop, and to the presbyters in the Lord. If any one celebrates the passover along with the Jews, or receives the emblems of their feast, he is a partaker with those that killed the Lord and His apostles.

CHAP. XV.—_Salutations. Conclusion._

Philo and Agathopus the deacons salute you. I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest. I have sent you this letter through Euphanius the reader, a man honoured of God, and very faithful, happening to meet with him at Rhegium, just as he was going on board ship. Remember my bonds,[1986] that I may be made perfect in Christ. Fare ye well in the flesh, the soul, and the spirit, while ye think of things perfect, and turn yourselves away from the workers of iniquity, who corrupt the word of truth, and are strengthened inwardly by the grace of our Lord Jesus Christ.

Footnote 1932:

1 Tim. iv. 10.

Footnote 1933:

Literally, “to your brother-loving spiritual love according to God.”

Footnote 1934:

Literally, “course in Christ.”

Footnote 1935:

1 Cor. i. 10; Phil. ii. 2, iii. 16.

Footnote 1936:

1 Cor. viii. 6.

Footnote 1937:

1 Cor. xii. 11.

Footnote 1938:

Literally, “which is given unto the death of the Lord.”

Footnote 1939:

Eph. iv. 5.

Footnote 1940:

Deut. vi. 4; Mark xii. 29.

Footnote 1941:

Mal. ii. 10.

Footnote 1942:

John i. 18.

Footnote 1943:

1 Cor. viii. 6.

Footnote 1944:

Prov. xxx. 4.

Footnote 1945:

_i.e._ “Advocate” or “Comforter;” comp. John xiv. 16.

Footnote 1946:

Eph. iv. 4.

Footnote 1947:

1 Cor. xii. 13.

Footnote 1948:

1 Cor. xii. 11,

Footnote 1949:

Comp. Athanasian Creed.

Footnote 1950:

Matt. xxviii. 19.

Footnote 1951:

John i. 14.

Footnote 1952:

Prov. ix. 1.

Footnote 1953:

Isa. vii. 14.

Footnote 1954:

Eph. ii. 2.

Footnote 1955:

The various Gnostic sects are here referred to, who held that matter
was essentially evil, and therefore denied the reality of our Lord’s
incarnation.

Footnote 1956:

The MS. has μαγείας, “of magic;” we have followed the emendation
proposed by Faber.

Footnote 1957:

Literally, “heretical in respect to phantasy.”

Footnote 1958:

Literally, is “various,” or “manifold.”

Footnote 1959:

1 Cor. ii. 8.

Footnote 1960:

John i. 14.

Footnote 1961:

Matt. iv. 23, ix. 35.

Footnote 1962:

Reference seems here to be made to obscene heathen practices.

Footnote 1963:

_i.e._ so as to have no separate personality from the Father. Comp.
Epistle to the Tarsians, chap. ii.

Footnote 1964:

Literally, “and taking away Christ from being born.”

Footnote 1965:

Literally, “double.”

Footnote 1966:

According to many of the fathers, Satan was in great ignorance as to a
multitude of points connected with Christ.

Footnote 1967:

Literally, “thou wast dizzy in the head.”

Footnote 1968:

Literally, “on account of the paltry things.”

Footnote 1969:

Literally, “small.”

Footnote 1970:

Matt. iv. 3.

Footnote 1971:

Or, “the belly.”

Footnote 1972:

1 Cor. ii. 8.

Footnote 1973:

Some insert, “corruptible.”

Footnote 1974:

Luke x. 18.

Footnote 1975:

Matt. iv. 6.

Footnote 1976:

Comp. Rom. iv. 17.

Footnote 1977:

Matt. iv. 6.

Footnote 1978:

Ps. xci. 13.

Footnote 1979:

Deut. vi. 16.

Footnote 1980:

Luke iv. 6.

Footnote 1981:

Matt. iv. 9.

Footnote 1982:

Or, “belly.”

Footnote 1983:

Or, “that always needs whipping.”

Footnote 1984:

Matt. iv. 10.

Footnote 1985:

Matt. iv. 10; Deut. vi. 13.

Footnote 1986:

Comp. Col. iv. 18.

THE EPISTLE OF MARIA THE PROSELYTE TO IGNATIUS.

MARY OF CASSOBELÆ[1987] TO IGNATIUS.

_Maria, a proselyte of Jesus Christ, to Ignatius Theophorus, most blessed bishop of the apostolic church which is at Antioch, beloved in God the Father, and Jesus: Happiness and safety. We all[1988] beg for thee joy and health in Him._

CHAP. I.—_Occasion of the epistle._

Since Christ has, to our wonder,[1989] been made known among us to be the Son of the living God, and to have become man in these last times by means of the Virgin Mary,[1990] of the seed of David and Abraham, according to the announcements previously made regarding Him and through Him by the company of the prophets, we therefore beseech and entreat that, by thy wisdom, Maris our friend, bishop of our native Neapolis,[1991] which is near Zarbus,[1992] and Eulogius, and Sobelus the presbyter, be sent to us, that we be not destitute of such as preside over the divine word; as Moses also says, “Let the Lord God look out a man who shall guide this people, and the congregation of the Lord shall not be as sheep which have no shepherd.”[1993]

CHAP. II.—_Youth may be allied with piety and discretion._

But as to those whom we have named being young men, do not, thou blessed one, have any apprehension. For I would have you know that they are wise above the flesh, and are insensible to its passions, they themselves glowing with all the glory of a hoary head through their own[1994] intrinsic merits, and though but recently called as young men to the priesthood.[1995] Now, call thou into exercise[1996] thy thoughts through the Spirit that God has given to thee by Christ, and thou wilt remember[1997] that Samuel, while yet a little child, was called a seer, and was reckoned in the company of the prophets, that he reproved the aged Eli for transgression, since he had honoured his infatuated sons above God the author of all things, and had allowed them to go unpunished, when they turned the office of the priesthood into ridicule, and acted violently towards the people.

CHAP. III.—_Examples of youthful devotedness._

Moreover, the wise Daniel, while he was a young man, passed judgment on certain vigorous old men,[1998] showing them that they were abandoned wretches, and not [worthy to be reckoned] elders, and that, though Jews by extraction, they were Canaanites in practice. And Jeremiah, when on account of his youth he declined the office of a prophet entrusted to him by God, was addressed in these words: “Say not, I am a youth; for thou shalt go to all those to whom I send thee, and thou shalt speak according to all that I command thee; because I am with thee.”[1999] And the wise Solomon, when only in the twelfth year of his age,[2000] had wisdom to decide the important question concerning the children of the two women,[2001] when it was unknown to whom these respectively belonged; so that the whole people were astonished at such wisdom in a child, and venerated him as being not a mere youth, but a full-grown man. And he solved the hard questions of the queen of the Ethiopians, which had profit in them as the streams of the Nile [have fertility], in such a manner that that woman, though herself so wise, was beyond measure astonished.[2002]

CHAP. IV.—_The same subject continued._

Josiah also, beloved of God, when as yet he could scarcely speak articulately, convicts those who were possessed of a wicked spirit as being false in their speech, and deceivers of the people. He also reveals the deceit of the demons, and openly exposes those that are no gods; yea, while yet an infant he slays their priests, and overturns their altars, and defiles the places where sacrifices were offered with dead bodies, and throws down the temples, and cuts down the groves, and breaks in pieces the pillars, and breaks open the tombs of the ungodly, that not a relic of the wicked might any longer exist.[2003] To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.[2004] For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.”[2005]

CHAP. V.—_Expressions of respect for Ignatius._

But time would fail me if I should endeavour to enumerate[2006] all those that pleased God in their youth, having been entrusted by God with either the prophetical, the priestly, or the kingly office. And those which have been mentioned may suffice, by way of bringing the subject to thy remembrance. But I entreat thee not to reckon me presumptuous or ostentatious [in writing as I have done]. For I have set forth these statements, not as instructing thee, but simply as suggesting the matter to the remembrance of my father in God. For I know my own place,[2007] and do not compare myself with such as you. I salute thy holy clergy, and thy Christ-loving people who are ruled under thy care as their pastor. All the faithful with us salute thee. Pray, blessed shepherd, that I may be in health as respects God.

Footnote 1987:

Nothing can be said with certainty as to the place here referred to.
Some have conceived that the ordinary reading, _Maria Cassobolita_, is
incorrect, and that it should be changed to _Maria Castabalitis_,
supposing the reference to be to Castabala, a well-known city of
Cilicia. But this and other proposed emendations rest upon mere
conjecture.

Footnote 1988:

Some propose to read, “always.”

Footnote 1989:

Or, “wonderfully.”

Footnote 1990:

The MS. has, “and.”

Footnote 1991:

The MS. has Ἠμελάπης, which Vossius and others deem a mistake for
ἡμεδαπῆς, as translated above.

Footnote 1992:

The same as Azarbus (comp. Epist. to Hero, chap. ix.).

Footnote 1993:

Num. xxvii. 16, 17.

Footnote 1994:

Literally, “in themselves.”

Footnote 1995:

Literally, “in recent newness of priesthood.”

Footnote 1996:

Literally, “call up.”

Footnote 1997:

Literally, “know.”

Footnote 1998:

The ancient Latin version translates ὠμογέροντας “cruel old men,”
which perhaps suits the reference better.

Footnote 1999:

Jer. i. 7.

Footnote 2000:

Comp. for similar statements to those here made, Epist. to the
Magnesians (longer), chap. iii.

Footnote 2001:

Literally, “understood the great question of the ignorance of the
women respecting their children.”

Footnote 2002:

Literally, “out of herself.”

Footnote 2003:

2 Kings xxii. xxiii.

Footnote 2004:

1 Sam. xvi.

Footnote 2005:

Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).

Footnote 2006:

Literally, “to trace up.”

Footnote 2007:

Literally, “measure” or “limits.”

THE EPISTLE OF IGNATIUS TO MARY AT NEAPOLIS, NEAR ZARBUS.

_Ignatius, who is also called Theophorus, to her who has obtained mercy through the grace of the most high God the Father, and Jesus Christ the Lord, who died for us, to Mary, my daughter, most faithful, worthy of God, and bearing Christ [in her heart], wishes abundance of happiness in God._

CHAP. I.—_Acknowledgment of her excellence and wisdom._

Sight indeed is better than writing, inasmuch as, being one[2008] of the company of the senses, it not only, by communicating proofs of friendship, honours him who receives them, but also, by those which it in turn receives, enriches the desire for better things. But the second harbour of refuge, as the phrase runs, is the practice of writing, which we have received, as a convenient haven, by thy faith, from so great a distance, seeing that by means of a letter we have learned the excellence that is in thee. For the souls of the good, O thou wisest[2009] of women! resemble fountains of the purest water; for they allure by their beauty passers-by to drink of them, even though these should not be thirsty. And thy intelligence invites us, as by a word of command, to participate in those divine draughts which gush forth so abundantly in thy soul.

CHAP. II.—_His own condition._

But I, O thou blessed woman, not being now so much my own master as in the power of others, am driven along by the varying wills of many adversaries,[2010] being in one sense in exile, in another in prison, and in a third in bonds. But I pay no regard to these things. Yea, by the injuries inflicted on me through them, I acquire all the more the character of a disciple, that I may attain to Jesus Christ. May I enjoy the torments which are prepared for me, seeing that “the sufferings of this present time are not worthy [to be compared] with the glory which shall be revealed in us.”[2011]

CHAP. III.—_He had complied with her request._