THE EPISTLE OF IGNATIUS TO THE EPHESIANS SHORTER AND LONGER VERSIONS

Ignatius, who is also called Theopharus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning[1] of time, that it should be always for an enduring and unchangeable glory, being united[2] and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace. Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning[1] of time, that it should be always for an enduring and unchangeable glory, being united[2] and elected through the true passion by the will of God the Father, and of our Lord Jesus Christ our Saviour : Abundant happiness through Jesus Christ, and His undefiled joy.[3]

CHAP. I.--PRAISE OF THE EPHESIANS.

I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers[4] of God, and stirring up[5] yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and sacrifice to God,"[6][ye hastened to see me[7]]. I received, therefore,[8] your whole multitude in the name of God, through Onesimus, a man of inexpressible love,[9] and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop.
I have become acquainted with your greatly-desired name in God, which ye have acquired by the habit of righteousness, according to the faith and love in Christ Jesus our Saviour. Being the followers[4] of the love of God towards man, and stirring up s yourselves by the blood of Christ, you have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the sake of Christ, our common hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and a sacrifice to God,"[6] [ye hastened to see me[7]]. I have therefore received your whole multitude in the name of God, through Onesimus, a man of inexpressible love,[9] and who is your bishop, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. Blessed be God, who has granted unto you, who are yourselves so excellent, to obtain such an excellent bishop.

CHAP. II.--CONGRATULATIONS AND ENTREATIES.

As to my fellow-servant Burrhus, your deacon in regard to God and blessed in all things,[1] I beg that he may continue longer, both for your honour and that of your bishop. And Crocus also, worthy both of God and you, whom I have received as the manifestation[2] of your love, hath in all things refreshed[3] me, as the Father of our Lord Jesus Christ shall also refresh[3] him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom, I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing,"[5] and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.
As to our fellow-servant Burrhus, your deacon in regard to God and blessed in all things, I pray that he may continue blameless for the honour of the Church, and of your most blessed bishop. Crocus also, worthy both of God and you, whom we have received as the manifestation[2] of your love to us, hath in all things refreshed[3] me, and "hath not been ashamed of my chain,"[4] as the Father of our Lord Jesus Christ will also refresh[3] him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind and in the same judgment, and may all speak the same thing concerning the same thing,"[5] and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.

CHAP. III.--EXHORTATIONS TO UNITY.

I do not issue orders to you, as if I were some great person. For though I am bound for the name[of Christ], I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as fellow-disciples with me. For it was needful for me to have been stirred up by you in faith, exhortation, patience, and long-suffering. But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken[6] upon me first to exhort you that ye would all run together in accordance with the will of God. For even Jesus Christ, our inseparable life, is the[manifested] will of the Father; as also bishops, settled everywhere to the utmost bounds[of the earth], are so by the will of Jesus Christ.
I do not issue orders to you, as if I were some great person. For though I am bound for His name, I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as my fellow-servants. For it was needful for me to have been admonished by you in faith, exhortation, patience, and long-suffering. But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken[6] upon me first to exhort you that ye would run together in accordance with the will of God. For even Jesus Christ does all things according to the will of the Father, as He Himself declares in a certain place, "I do always those things that please Him."[7] Wherefore it behoves us also to live according to the will of God in Christ, and to imitate Him as Paul did. For, says he, "Be ye followers of me, even as I also am of Christ."[8]

CHAP. IV.--THE SAME CONTINUED.

Wherefore it is fitting that ye should run together in accordance with the will of your bishop, which thing also ye do. For your justly renowned presbytery, worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Therefore in your
Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God's appointment[9] rules over you. Which thing ye indeed of yourselves do, being instructed by the Spirit. For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious concord and harmonious love, Jesus Christ is sung. And do ye, man by man, become a choir, that being harmonious in love, and taking up the song of God in unison, ye may with one voice sing to the Father through Jesus Christ, so that He may both hear you, and perceive by your works that ye are indeed the members of His Son. It is profitable, therefore, that you should live in an unblameable unity, that thus ye may always enjoy communion with God. love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining[1] a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. For, says He, "Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us."[2] It is therefore profitable that you, being joined together with God in an unblameable unity, should be the followers of the example of Christ, of whom also ye are members.

CHAP. V.--THE PRAISE OF UNITY.

For if I in this brief space of time, have enjoyed such fellowship with your bishop--I mean not of a mere human, but of a spiritual nature--how much more do I reckon you happy who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity ! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses[4] such power, how much more that of the bishop and the whole Church ! He, therefore, that does not assemble with the Church, has even[5] by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud."[9] Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.
For if I, in this brief space of time, have enjoyed such fellowship with your bishop--I mean not of a mere human, but of a spiritual nature--how much more do I reckon you happy, who so depend[3] on him as the Church does on the Lord Jesus, and the Lord does on God and His Father, that so all things may agree in unity ! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses[4] such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices[6] are offered, and with "the Church of the first-born whose names are written in heaven," is a wolf in sheep's clothing,[7] while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And "he that obeyeth not[8] the Son shall not see life, but the wrath of God abideth on him." For he that yields not obedience to his superiors is self-confident, quarrelsome, and proud. But" God," says[the Scripture] "resisteth the proud, but giveth grace to the humble ;"[9] and, "The proud have greatly transgressed." The Lord also says to the priests, "He that heareth you, heareth Me; and he that heareth Me, heareth the Father that sent Me. He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me."

CHAP. VI.--HAVE RESPECT TO THE BISHOP AS TO CHRIST HIMSELF.

Now the more any one sees the bishop keeping silence,[10] the more ought he to revere him. For we ought to receive every one whom the Master of the house sends to be over His household,[11] as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would upon the
The more, therefore, you see the bishop silent, the more do you reverence him. For we ought to receive every one whom the Master of the house sends to be over His household,[11] as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord. For "it behoves the man who looks carefully about him, and is active in his business, to stand before kings, and not to stand before Lord Himself. And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect[2] has any dwelling-place among you. Nor, indeed, do ye hearken to any one rather than to Jesus Christ speaking in truth. slothful men."[1] And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect ' has any dwelling-place among you. Nor indeed do ye hearken to any one rather than to Jesus Christ, the true Shepherd and Teacher. And ye are, as Paul wrote to you, "one body and one spirit, because ye have also been called in one hope of the faith.[3] Since also "there is one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all."[4] Such, then, are ye, having been taught by such instructors, Paul the Christ-bearer, and Timothy the most faithful.

CHAP. VII.--BEWARE OF FALSE TEACHERS.

For some are in the habit of carrying about the name[of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, whom ye must flee as ye would wild beasts. For they are ravening dogs, who bite secretly, against whom ye must be on your guard, inasmuch as they are men who can scarcely be cured. There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first possible and then impossible,[7] even Jesus Christ our Lord.
But some most worthless persons are in the habit of carrying about the name[of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, and hold opinions contrary to the doctrine of Christ, to their own destruction, and that of those who give credit to them, whom you must avoid as ye would wild beasts. For "the righteous man who avoids them is saved for ever; but the destruction of the ungodly is sudden, and a subject of rejoicing."[5] For "they are dumb dogs, that cannot bark,"[6] raving mad, and biting secretly, against whom ye must be on your guard, since they labour under an incurable disease. But our Physician is the only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began,[8] but who afterwards became also man, of Mary the virgin. For "the Word was made flesh."[9] Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

CHAP. VIII.--RENEWED PRAISE OF THE EPHESIANS.

Let not then any one deceive you, as indeed ye are not deceived, inasmuch as ye are wholly devoted to God. For since there is no strife raging among you which might distress you, ye are certainly living in accordance with God's will. I am far inferior to you, and require to be sanctified by your Church of Ephesus, so renowned throughout the world. They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of un-
Let not then any one deceive you, as indeed ye are not deceived; for ye are wholly devoted to God. For when there is no evil desire within you, which might defile and torment you, then do ye live in accordance with the will of God, and are[the servants] of Christ. Cast ye out that which defiles[10] you, who are of the[11] most holy Church of the Ephesians, which is so famous and celebrated throughout the world. They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, "who is the Saviour of all men, specially of them that believe."[12] belief, nor unbelief the works of faith. But even those things which ye do according to the flesh are spiritual; for ye do all things in Jesus Christ.

CHAP. IX.--YE HAVE GIVEN NO HEED TO FALSE TEACHERS.

Nevertheless, I have heard of some who have passed on from this to you, having false doctrine, whom ye did not suffer to sow among you, but stopped your ears, that ye might not receive those things which were sown by them, as being stones[1] of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross,[2] making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God. Ye, therefore, as well as all your fellow-travellers, are God-bearers, temple-bearers, Christ-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, in whom also I exult that I have been thought worthy, by means of this Epistle, to converse and rejoice with you, because with respect to your Christian life[7] ye love nothing but God only.
Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, "the word which ye hear is not Mine, but the Father's, who sent Me."[3] And says He of the Holy Spirit, "He shall not speak of Himself, but whatsoever things He shall hear from Me."[4] And He says of Himself to the Father, "I have," says He, "glorified Thee upon the earth ; I have finished the work which, Thou gavest Me; I have manifested Thy name to men."[5] And of the Holy Ghost, "He shall glorify Me, for He receives of Mine."[6] But the spirit of deceit preaches himself, and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance. He is lying, fraudulent, soothing, flattering, treacherous, rhapsodical, trifling, inharmonious, verbose, sordid, and timorous. From his power Jesus Christ will deliver you, who has founded you upon the rock, as being chosen stones, well fitted for the divine edifice of the Father, and who are raised up on high by Christ, who was crucified for you, making use of the Holy Spirit as a rope, and being borne up by faith, while exalted by love from earth to heaven, walking in company with those that are undefiled. For, says[the Scripture], "Blessed are the undefiled in the way, who walk in the law of the Lord."[8] Now the way is unerring, namely, Jesus Christ. For, says He, "I am the way and the life."[9] And this way leads to the Father. For "no man," says He, "cometh to the Father but by Me."[10] Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being "a royal priesthood, a holy nation, a peculiar people,"[11] on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with "the saints which are at Ephesus, the faithful in Christ Jesus."[12] I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God.

CHAP. X.--EXHORTATIONS TO PRAYER, HUMILITY, ETC.

And pray ye without ceasing in behalf of other men. For there is in them hope of repentance that they
And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that they may attain to God. For "cannot he that falls arise again, and he may attain to God. See,[2] then, that they be instructed by your works, if in no other way. Be ye meek in response to their wrath, humble in opposition to their boasting: to their blasphemies return[4] your prayers; in contrast to their error, be ye stedfast[5] in the faith; and for their cruelty, manifest your gentleness. While we take care not to imitate their conduct, let us be found their brethren in all true kindness; and let us seek to be followers of the Lord(who ever more unjustly treated, more destitute, more condemned?), that so no plant of the devil may be found in you, but ye may remain in all holiness and sobriety in Jesus Christ, both with respect to the flesh and spirit. That goes astray return ?"[1] Permit them, then, to be in structed by you. Be ye therefore the ministers of God, and the mouth of Christ. For thus saith the Lord, "If ye take forth the precious from the vile, ye shall be as my mouth."[3] Be ye humble in response to their wrath; oppose to their blasphemies your earnest prayers; while they go astray, stand ye stedfast in the faith. Conquer ye their harsh temper by gentleness, their passion by meekness. For "blessed are the meek ;"[6] and Moses was meek above all men;[7] and David was exceeding meek.[8] Wherefore Paul exhorts as follows: "The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves."[9] Do not seek to avert e ourselves on those that injure you, for says[the Scripture], If I have returned evil to those who returned evil to me."[10] Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, "who, when He was reviled, reviled not again ;"[11] when He was crucified, He answered not; "when He suffered, He threatened not ;"[12] but prayed for His enemies, "Father, forgive them; they know not what they do."[13] If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober,"[14] in Christ Jesus.

CHAP. XI.--AN EXHORTATION TO FEAR GOD, ETC.

The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, that it tend not to our condemnation. For let us either stand in awe of the wrath to come, or show regard for the grace which is at present displayed--one of two things. Only[in one way or another] let us be found in Christ Jesus unto the true life. Apart from Him, let nothing attract[16] you, for whom I bear about these bonds, these spiritual jewels, by which may I arise through your prayers, of which I entreat I may always be a partaker, that I may be found in the lot of the Christians of Ephesus, who have always been of the same mind with the apostles through the power of Jesus Christ.
The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance.[15] For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live. Do not at any time desire so much as even to breathe apart from Him. For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life.[17] May I attain to this, so that I may be found in the lot of the Christians of Ephesus, who have always had intercourse with the apostles by the power of Jesus Christ, with Paul, and John, and Timothy the most faithful.

CHAP. XII.--PRAISE OF THE EPHESIANS.

I know both who I am, and to whom I write. I am the very insignificant Ignatius, who have my lot with[18] those who are exposed to danger and condemnation.
I know both who I am, and to whom I write. I am a condemned man, ye have been the objects of mercy; I am subject to danger, ye are established in safety. Ye are the persons through(1) whom those pass that are cut off for the sake of God. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, the deservedly most happy, at whose feet(4) may I be found, when I shall attain to God; who in all his Epistles makes mention of you in Christ Jesus. But ye have been the objects of mercy, and are established in Christ. I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, "from the blood of righteous Abel"(2) to the blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was "a chosen vessel;"(3) at whose feet may I be found, and at the feet of the rest of the saints, when I shall attain to Jesus Christ, who is always mindful of you in His prayers.

CHAP. XIII.--EXHORTATION TO MEET TOGETHER FREQUENTLY FOR THE WORSHIP OF GOD.

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims(7) is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth,(8) is brought to an end.
Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye come frequently together in the same place, the powers of Satan are destroyed, and his "fiery darts"(6) urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assistants. Nothing is better than that peace which is according to Christ, by which all war, both of aërial and terrestrial spirits, is brought to an end. "For we wrestle not against blood and flesh, but against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in heavenly places."(9)

CHAP. XIV.--EXHORTATIONS TO FAITH AND LOVE.

None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus(10) which are the beginning and the end of life. For the beginning is faith, and the end is love.(11) Now these two. being inseparably connected together,(12) are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth;(13) nor does he that possesses love hate any one. The tree is made manifest by its fruit;(15) so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand for mere profession,(16) but that a man be found continuing in the power of faith to the end.
Wherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ(10) which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, "Thou shalt love the Lord thy God,"(14) said also, "and thy neighbour as thyself."(14) Those that profess themselves to be Christ's are known not only by what they say, but by what they practise. "For the tree is known by its fruit."(15)

CHAP. XV.--EXHORTATION TO CONFESS CHRIST BY SILENCE AS WELL AS SPEECH.

It is better for a man to be silent and be [a Christian], than to talk and not to be one. It is good to teach, if he who speaks also acts. There is then one Teacher, who spake and it was done; while even those things which He did in silence are worthy of
It is better for a man to be silent and be [a Christian], than to talk and not to be one. "The kingdom of God is not in word, but in power."(17) Men "believe with the heart, and confess with the mouth," the one "unto righteousness," the other "unto salvation."(18) It is good to teach, if he who speaks also acts. For he who shall both "do and teach, the same shall be great in the kingdom."(19)
the Father. He who possesses the word of Jesus, is truly able to hear even His very silence, that he may be perfect, and may both act as he speaks, and be recognised by his silence. There is nothing which is hid from God, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,(2) and He may be in us as our God, which indeed He is, and will manifest Himself before our faces. Wherefore we justly love Him. Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, "whose praise is in the Gospel through all the Churches."(1) There is nothing which is hid from the Lord, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,(2) and He may be in us as God. Let Christ speak in us, even as He did in Paul. Let the Holy Spirit teach us to speak the things of Christ in like manner as He did.

CHAP. XVI.--THE FATE OF FALSE TEACHERS.

Do not err, my brethren.(3) Those that corrupt families shall not inherit the kingdom of God.(4) If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.
Do not err, my brethren.(3) Those that corrupt families shall not inherit the kingdom of God.(4) And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, "being waxen fat,"(5) and "become gross," sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. "What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?"(6) And in like manner say I, what communion hath truth with falsehood? or righteousness with unrighteousness? or true doctrine with that which is false?

CHAP. XVII.--BEWARE OF FALSE DOCTRINES.

For this end did the Lord suffer the ointment to be poured upon His head,(7) that He might breathe immortality into His Church. Be not ye anointed with the bad odour of the doctrine of the prince of this world; let him not lead you away captive from the life which is set before you. And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ? Why do we foolishly perish, not recognising the gift which the Lord has of a truth sent to us?
For this end did the Lord suffer the ointment to be poured upon His head,(7) that His Church might breathe forth immortality. For saith [the Scripture], "Thy name is as ointment poured forth; therefore have the virgins loved Thee; they have drawn Thee; at the odour of Thine ointments we will run after Thee."(8) Let no one be anointed with the bad odour of the doctrine of [the prince of] this world; let not the holy Church of God be led captive by his subtlety, as was the first woman.(9) Why do we not, as gifted with reason, act wisely? When we had received from Christ, and had grafted in us the faculty of judging concerning God, why do we fall headlong into ignorance? and why, through a careless neglect of acknowledging the gift which we have received, do we foolishly perish?

CHAP. XVIII.--THE GLORY OF THE CROSS.

Let my sprat be courted as nothing(10) for the sake of the cross, which is a stumbling-block" to those that do not believe, but to us salvation and the cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salvation and life eternal. "Where is the wise man? where the disputer?"(13) Where is the boasting of those who
life eternal. "Where is the wise man? where the disputer?"(1) Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment(3) of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water. are called mighty? For the Son of God, who was begotten before time began(2), and established all things according to the will of the Father, He was conceived in the womb of Mary, according to the appointment of God, of the seed of David, and by the Holy Ghost. For says [the Scripture], "Behold, a virgin shall be with child, and shall bring forth a son, and He shall be called Immanuel."(4) He was born and was baptized by John, that He might ratify the institution committed to that prophet.

CHAP. XIX.--THREE CELEBRATED MYSTERIES.

Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown,(5) which were wrought in silence by(6) God. How, then, was He manifested to the world?(7) A star shone forth in heaven above all the other stars, the light of Which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death.
Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown,(5) which were wrought in silence, but have been revealed to us. A star shone forth in heaven above all that were before it, and its light was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star. It far exceeded them all in brightness, and agitation was felt as to whence this new spectacle [proceeded]. Hence worldly wisdom became folly; conjuration was seen to be mere trifling; and magic became utterly ridiculous. Every law(8) of wickedness vanished away; the darkness of ignorance was dispersed; and tyrannical authority was destroyed, God being manifested as a man, and man displaying power as God. But neither was the former a mere imagination,(9) nor did the second imply a bare humanity;(10) but the one was absolutely true," and the other an economical arrangement.(12) Now that received a beginning which was perfected by God.(13) Henceforth all things were in a state of tumult, because He meditated the abolition of death.

CHAP. XX.--PROMISE OF ANOTHER LETTER.

If Jesus Christ shall graciously permit me through your prayers, and if it be His will, I shall, in a second little work which I will write to you, make further manifest to you [the nature of] the dispensation of which I have begun [to treat], with respect to the new man, Jesus Christ, in His faith and in His love, in His suffering and in His resurrection. Especially [will I do this 14] if the Lord make known to me that ye come together

CHAP. XX.--EXHORTATIONS TO STEDFASTNESS AND UNITY.

Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually,(15) through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and "the first-born of every creature,"(16) but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ.
man by man in common through grace, individually,(1) in one faith, and in Jesus Christ, who was of the seed of David according to the flesh, being both the Son of man and the Son of God, so that ye obey the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote to prevent us from dying, but [which causes] that we should live for ever in Jesus Christ.

CHAP. XXI.--CONCLUSION.

My soul be for yours and theirs(2) whom, for the honour of God, ye have sent to Smyrna; whence also I write to you, giving thanks unto the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembered you. Pray ye for the Church which is in Syria, whence I am led bound to Rome, being the last of the faithful who are there, even as I have been thought worthy to be chosen(4) to show forth the honour of God. Farewell in God the Father, and in Jesus Christ, our common hope.
My soul be for yours and theirs(2) whom, for the honour of God, ye have sent to Smyrna; whence also I write to you, giving thanks to the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembers you, who is blessed for evermore. Pray ye for the Church of Antioch which is in Syria, whence I am led bound to Rome, being the last of the faithful that are there, who(3) yet have been thought worthy to carry these chains to the honour of God. Fare ye well in God the Father, and the Lord Jesus Christ, our common hope, and in the Holy Ghost. Fare ye well. Amen. Grace [be with you].(5)

THE EPISTLE OF IGNATIUS TO THE MAGNESIANS SHORTER AND LONGER VERSIONS

Ignatius, who is also called Theophorus, to the [Church] blessed in the grace of God the Father, in Jesus Christ our Saviour, in whom I salute the Church which is at Magnesia, near the Moeander, and wish it abundance of happiness in God the father, and in Jesus Christ. Ignatius, who is also called Theophorus, to the [Church] blessed in the grace of God the Father, in Jesus Christ our Saviour, in whom I salute the Church which is at Magnesia, near the Moeander, and wish it abundance of happiness in God the Father, and in Jesus Christ, our Lord, in whom may you have abundance of happiness.

CHAP. I.--REASON OF WRITING THE EPISTLE.

HAVING been informed of your godly(1) love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ. For as one who has been thought worthy of the most honourable of all names,(2) in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, the constant source of our life, and of faith and love, to which nothing is to be preferred, but especially of Jesus and the Father, in whom, if we endure all the assaults of the prince of this world, and escape them, we shall enjoy God.
HAVING been informed of your godly(1) love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ. For as one who has been thought worthy of a divine and desirable name, in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, "who is the Saviour of all men, but specially of them that believe;"(3) by whose blood ye were redeemed; by whom ye have known God, or rather have been known by Him;(4) in whom enduring, ye shall escape all the assaults of this world: for "He is faithful, who will not suffer you to be tempted above that which ye are able."(5)

CHAP. II.--I REJOICE IN YOUR MESSENGERS.

Since, then, I have had the privilege of seeing you, through Damas your most worthy bishop, and through your worthy presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy, inasmuch as he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ, [I now write(8) to you].
Since, then, I have had the privilege of seeing you, through Damas your most worthy(6) bishop, and through your worthy(6) presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy,(7) inasmuch as he, by the grace of God, is subject to the bishop and presbytery, in the law of Jesus Christ, [I now write s to you].

CHAP. III.--HONOUR YOUR YOUTHFUL BISHOP.

Now it becomes you also not to treat your bishop too familiarly on account of his youth,(1) but to yield him all reverence, having respect to(2) the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance(3) [of their bishop], but as being themselves prudent in God, submitting to him, or rather not to him, but to the Father of Jesus Christ, the bishop of us all. It is therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of Him who has wired us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisible. And all such conduct has reference not to man,(10) but to God, who knows all secrets.
Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as "not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men."(4) For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man's wife.(5) Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God.(6) In like manner, Jeremiah also received this message from God, "Say not, I am a child."(7) Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children.(8) The latter, coming to the throne when eight years old(9) cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days.(11) Timothy the Christ-bearer was young, but hear what his teacher writes to him: "Let no man despise try youth, but be thou an example of the believers in word and in conduct."(12) It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, "They have not mocked thee, but Me."(13) And Moses declares, "For their murmuring is not against us, but against the Lord God."(14) No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,(15) and were cast down alive into Hades. Korah also,(16) and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again,(17) who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan(18) beheaded for the same reason. Uzziah,(19) when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured,(20) because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors.

CHAP, IV.--SOME WICKEDLY ACT INDEPENDENTLY OF THE BISHOP.

It is fitting, then, not only to be called Christians, but to be so in reality: as some indeed give one the title of bishop, but do all things without him. Now such persons seem to me to be not possessed of a good conscience, seeing they are not stedfastly gathered together according to the commandment.
It is fitting, then, not only to be called Christians, but to be so in reality. For it is not the being called so, but the being really so, that renders a man blessed. To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, "Why call ye Me Lord, and do not the things which I say ?"[1] For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites.

CHAP. V.--DEATH IS THE FATE OF ALL SUCH.

Seeing, then, all things have an end, these two things are simultaneously set before us--death and life; and every one shall go unto his own place. For as there are two kinds of coins, the one of God, the other of the world, and each of these has its special character stamped upon it,[so is it also here.][2] The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion,[3] His life is not in us.
Seeing, then, all things have an end, and there is set before us life upon our observance[of God's precepts], but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place, let us flee from death, and make choice of life. For I remark, that two different characters are found among men--the one true coin, the other spurious. The truly devout man is the right kind of coin, stamped by God Himself. The ungodly man, again, is false coin, unlawful, spurious, counterfeit, wrought not by God, but by the devil. I do not mean to say that there are two different human natures, but that there is one humanity, sometimes belonging to God, and sometimes to the devil. If any one is truly religious, he is a man of God; but if he is irreligious, he is a man of the devil, made such, not by nature, but by his own choice. The unbelieving bear the image of the prince of wickedness. The believing possess the image of their Prince, God the Father, and Jesus Christ, through whom, if we are not in readiness to die for the truth into His passion,[3] His life is not in us.

CHAP. VI.--PRESERVE HARMONY.

Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony,[4] while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time,[5] and in the end was revealed. Do ye all then, imitating the same divine conduct,[7] pay respect to one another, and let no one look upon his neighbour after the flesh, but do ye continually love each other in Jesus Christ. Let nothing exist among you that may divide you ; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality.[8]
Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony,[4] while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ. He, being begotten by the Father before the beginning of time,[5] was God the Word, the only-begotten Son, and remains the same for ever; for "of His kingdom there shall be no end,"[6] says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.

CHAP. VII.--DO NOTHING WITHOUT THE BISHOP AND PRESBYTERS.

As therefore the Lord did nothing without the Father, being united to Him, neither by Himself nor by the apostles, so neither do ye anything without the bishop and presbyters. Neither endeavour that anything appear reasonable and proper to yourselves apart; but being come together into the same place, let there be one prayer, one supplication, one mind, one hope, in love and in joy undefiled. There is one Jesus Christ, than whom nothing is more excellent. Do ye therefore all run together as into one temple of God, as to one altar, as to one Jesus Christ, who came forth from one Father, and is with and has gone to one.
As therefore the Lord does nothing without the Father, for says He, "I can of mine own self do nothing,"[1] so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval.[2] For every such thing is sinful, and opposed[to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.

CHAP, VIII.--CAUTION AGAINST FALSE DOCTRINES.

Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we acknowledge that we have not received grace. For the divinest prophets lived according to Christ Jesus. On this account also they were persecuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence,[5] and who in all things pleased Him that sent Him.
Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies,"[3] and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new."[4] For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.[6]

CHAP. IX.--LET US LIVE WITH CHRIST.

If, therefore, those who were brought up in the ancient order of things[7] have come to the possession of a new[8] hope, no longer observing the Sabbath, but living in the observance[10] of the Lord's Day, on which also our life has sprung up again by Him and by His death--whom some deny, by which mystery we have obtained faith,[12] and therefore endure, that we may be found the disciples of Jesus Christ, our only Master--how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead.[16]
If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, "If ye had believed Moses, ye would have believed Me, for he wrote of Me;"[9] and again, "Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am; "[11] how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, "He will come and save us."[13] Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for "he that does not work, let him not eat."[14] For say the[holy] oracles, "In the sweat of thy face shalt thou eat thy bread."[15] But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.[1] And after the observance of the Sabbath, let every friend of Christ keep the Lord's Day as a festival, the resurrection-day, the queen and chief of all the days[of the week]. Looking forward to this, the prophet declared, "To the end, for the eighth day,"[2] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, "whose god is their belly, who mind earthly things,"[3] who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof."[4] These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth[5] insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ!

CHAP. X.--BEWARE OF JUDAIZING.

Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. Therefore, having become His disciples, let us learn to live according to the principles of Christianity.[7] For whosoever is called by any other name besides this, is not of God. Lay aside, therefore, the evil, the old, the sour leaven, and be ye changed into the new leaven, which is Jesus Christ. Be ye salted in Him, lest any one among you should be corrupted, since by your savour ye shall be convicted. It is absurd to profess[12] Christ Jesus, and to Judaize. For Christianity did not embrace[13] Judaism, but Judaism Christianity, that so every tongue which believeth might be gathered together to God.
Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. For "if Thou, Lord, shalt mark iniquities, O Lord, who shall stand?"[6] Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: "The people shall be called by a new name, which the Lord shall name them, and shall be a holy people."[8] This was first fulfilled in Syria; for "the disciples were called Christians at Antioch,"[9] when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven,[10] and be ye changed into the new leaven of grace. Abide in Christ, that the stranger[11] may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God;[14] and in his seed all those have been blessed[15] who were ordained to eternal life[16] in Christ.

CHAP. XI.--I WRITE THESE THINGS TO WARN YOU.

These things[I address to you], my beloved, not that I know any of you to be in such a state;[17] but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that
These things[I address to you], my beloved, not that I know any of you to be in such a state;[17] but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that you may rather attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards ye attain to full assurance in regard to the birth, and passion, and resurrection which took place in the time of the government of Pontius Pilate, being truly and certainly accomplished by Jesus Christ, who is our hope,[1] from which may no one of you ever be turned aside. Born of the Virgin Mary without any intercourse with man. He also lived a holy life, and healed every kind of sickness and disease among the people, and wrought signs and wonders for the benefit of men; and to those who had fallen into the error of polytheism He made known the one and only true God, His Father, and underwent the passion, and endured the cross at the hands of the Christ-killing Jews, under Pontius Pilate the governor and Herod the king. He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father's glory, to judge the living and the dead, and to render to every one according to his works.[2] He who knows these things with a full assurance, and believes them, is happy; even as ye are now the lovers of God and of Christ, in the full assurance of our hope, from which may no one of us[3] ever be turned aside!

CHAP. XII.--YE ARE SUPERIOR TO ME.

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to any of you that are at liberty. I know that ye are not puffed up, for ye have Jesus Christ in yourselves. And all the more when I commend you, I know that ye cherish modesty[4] of spirit; as it is written, "The righteous man is his own accuser."[5]
May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty[4] of spirit; as it is written, "The righteous man is his own accuser;"[5] and again, "Declare thou first thine iniquities, that thou mayest be justified;"[6] and again, "When ye shall have done all things that are commanded you, say, We are unprofitable servants;"[7] "for that which is highly esteemed among men is abomination in the sight of God."[8] For says[the Scripture], "God be merciful to me a sinner."[9] Therefore those great ones, Abraham and Job,[10] styled themselves "dust and ashes[11] before God. And David says, "Who am I before Thee, 0 Lord, that Thou hast glorified me hitherto?"[12] And Moses, who was "the meekest of all men,"[13] saith to God, "I am of a feeble voice, and of a slow tongue."[14] Be ye therefore also of a humble spirit, that ye may be exalted; for "he that abaseth himself shall be exalted, and he that exalteth himself shall be abased."[15]]

CHAP. XIII.--BE ESTABLISHED IN FAITH AND UNITY.

Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Jesus Christ to the Father,
Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper, both in the flesh and spirit, in faith and love, with your most admirable bishop, and the well-compacted[16] spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Christ to the Father. that there may be a unity according to God among you.
according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union beth fleshly and spiritual.

CHAP. XIV.--YOUR PRAYERS REQUESTED.

Knowing as I do that ye are full of God, I have but briefly exhorted you. Be mindful of me in your prayers, that I may attain to God; and of the Church which is in Syria, whence I am not worthy to derive my name: for I stand in need of your united prayer in God, and your love, that the Church which is in Syria may be "deemed worthy of being refreshed[2] by your Church.
Knowing as I do that ye are full of all good, I have but briefly exhorted you in the love of Jesus Christ. Be mindful of me in your prayers, that I may attain to God; and of the Church which is in Syria, of whom I am not worthy to be called bishop. For I stand in need of your united prayer in God, and of your love, that the Church which is in Syria may be deemed worthy, by your good order, of being edified[1] in Christ.

CHAP. XV.--SALUTATIONS.

The Ephesians from Smyrna(whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, along with Polycarp, the bishop of the Smyrnaeans. The rest of the Churches, in honour of Jesus Christ, also salute you. Fare ye well in the harmony of God, ye who have obtained the inseparable Spirit, who is Jesus Christ.
The Ephesians from Smyrna(whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, as does also Polycarp. The rest of the Churches, in honour of Jesus Christ, also salute you. Fare ye well in harmony, ye who have obtained the inseparable Spirit, in Christ Jesus, by the will of God.

THE EPISTLE OF IGNATIUS TO THE TRALLIANS SHORTER AND LONGER VERSIONS

Ignatius, who is also called Theophorus, to the holy Church which is at Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and worthy of God, possessing peace through the flesh, and blood, and passion of Jesus Christ, who is our hope, through our rising again to Him,[1] which also I salute in its fulness,[2] and in the apostalical character,[3] and wish abundance of happiness. lgnatius, who is also called Theaphorus, to the holy Church which is at Tralles, beloved by God the Rather, and Jesus Christ, elect, and worthy of God, possessing peace through the flesh and Spirit of Jesus Christ, who is our hope, in His passion by the cross and death, and in His resurrection, which also I salute in its fulness,[2] and in the apostolical character,[3] and wish abundance of happiness.

CHAP. I.--ACKNOWLEDGMENT OF THEIR EXCELLENCE.

I know that ye possess an unblameable and sincere mind in patience, and that not only in present practice,[5] but according to inherent nature, as Polybius your bishop has shown me, who has come to Smyrna by the will of God and Jesus Christ, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in him. Having therefore received through him the testimony of your good-will, according to God, I gloried to find you, as I knew you were, the followers of God.
I know that ye possess an unblameable and sincere mind in patience, and that not only for present use,[4] but as a permanent possession, as Polybius your bishop has shown me, who has come to Smyrna by the will of God the Father, and the Lord Jesus Christ, His Son, with the cooperation of the Spirit, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in Him. Having therefore received through him the testimony of your good-will according to God, I gloried to find that you were the followers of Jesus Christ the Saviour.

CHAP. II.--BE SUBJECT TO THE BISHOP, ETC.

For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also
Be ye subject to the bishop as to the Lord, for "he watches for your souls, as one that shall give account to God."[6] Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, ye may by baptism be made partakers of His resurrection. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to the apostles of Jesus Christ, who is
be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all.(1) For they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire. Our hope, in whom, if we live, we shall be found in Him. It behoves you also, in every way, to please the deacons, who are [ministers] of the mysteries of Christ Jesus; for they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid alI grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such.

CHAP. III.--HONOUR THE DEACONS, etc.

In like manner, let all reverence the deacons as an appointment(2) of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrin of God, and assembly of the apostles. Apart from these, there is no Church.(4) Concerning all this, I am persuaded that ye are of the same opinion. For I have received the manifestations of your love, and still have it with me, in your bishop, whose very appearance is highly instructive,(6) and his meekness of itself a power; whom I imagine even the ungodly must reverence, seeing they are(7) also pleased that I do not spare myself. But shall I, when permitted to write on this point, reach such a height of self-esteem, that though being a condemned(8) man, I should issue commands to you as if I were an apostle?
And do ye reverence them as Christ Jesus, of whose place they are the keepers, even as the bishop is the representative of the Father of all things, and the presbyters are the sanhedrim of God, and assembly(3) of the apostles of Christ. Apart from these there is no elect Church, no congregation of holy ones, no assembly of saints. I am persuaded that ye also are of this opinion. For I have received the manifestation s of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, and his meekness of itself a power; whom I imagine even the ungodly must reverence. Loving you as I do, I avoid writing in any severer strain to you, that I may not seem harsh to any, or wanting [in tenderness]. I am indeed bound for the sake of Christ, but I am not yet worthy of Christ. But when I am perfected, perhaps I shall then become so. I do not issue orders like an apostle.

CHAP. IV.--I HAVE NEED OF HUMILITY.

I have great knowledge in God,(9) but I restrain myself, lest, I should perish through boasting. For now it is needful for me to be the more fearful; and not give heed to those that puff me up. For they that speak to me [in the way of commendation] scourge me. For I do indeed desire to suffer, but I know not if I be worthy to do so. For this longing, though it is not manifest to many, all the more vehemently assails me.(13) I therefore have need of meekness, by which the prince of this world is brought to nought.
But I measure myself, that I may not perish through boasting: but it is good to glory in the Lord.(10) And even though I were established(11) in things pertaining to God, yet then would it befit me to be the more fearful, and not give heed to those that vainly puff me up. For those that commend me scourge me. [I do indeed desire to suffer(12)], but I know not if I be worthy to do so. For the envy of the wicked one is not visible to many, but it wars against me. I therefore have need of meekness, by which the devil, the prince of this world, is brought to nought.

CHAP. V.--I WILL NOT TEACH YOU PROFOUND DOCTRINES.

Am I not able to write to you of heavenly things? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive [such doctrines], ye should be strangled by them. For even I, though I am bound [for Christ], yet am not on that account able to understand heavenly things, and the places(4) of the angels, and their gatherings under their respective princes, things visible and invisible. Without reference to such abstruse subjects, I am still but a learner [in other respects(5)]; for many things are wanting to us, that we come not short of God.
For might(1) not I write to you things more full of mystery? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive their weighty import,(2) ye should be strangled by them. For even I, though I am bound [for Christ], and am able to understand heavenly things, the angelic orders, and the different sorts(3) of angels and hosts, the distinctions between powers and dominions, and the diversities between thrones and authorities, the mightiness of the Aeons, and the pre-eminence of the cherubim and seraphim, the sublimity of the spirit, the kingdom of the Lord, and above all, the incomparable majesty of Almighty God--though I am acquainted with these things, yet am I not therefore by any means perfect; nor am I such a disciple as Paul or Peter. For many things are yet wanting to me, that I may not fall short of God.

CHAP. VI.--ABSTAIN FROM THE POISON OF HERETICS.

I therefore, yet not I, but the love of Jesus Christ, entreat you that ye use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those(7) [that are given to this] mix(11) up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily(13) take, with a fatal pleasure(14) leading to his own death.
I therefore, yet not l, out the love of Jesus Christ, "entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment."(6) For there are some vain talkers(8) and deceivers, not Christians, but Christ-betrayers,(9) bearing about the name of Christ in deceit, and "corrupting the word"(10) of the Gospel; while they intermix the poison of their deceit with their persuasive talk,(12) as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, "Let no man be called good who mixes good with evil."(15) For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak(16) of the law, not that they may establish the law, but that they may proclaim things contrary to it. For they alienate Christ from the Father, and the law from Christ. They also calumniate His being born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resurrection. They introduce God as a Being unknown; they suppose Christ to be unbegotten; and as to the Spirit, they do not admit that He exists. Some of them say that the Son is a mere man, and that the Father, Son, and Holy Spirit are but the same person, and that the creation is the work of God, not by Christ, but by some other strange power.

CHAP. VII.--THE SAME CONTINUED.

Be on your guard, therefore, against such persons. And this will be the case with you if you are not puffed up, and continue in intimate union with(17) Jesus Christ our God, and the
Be on your guard, [therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as "a snare upon a watch-tower, and as a net which is spread out."(18) For" he that does not heal him-
bishop, and the enactments of the apostles. He that is within the altar is pure, but(2) he that is without is not pure; that is, he who does anything apart from the bishop, and presbytery, and deacons,(4) such a man is not pure in his conscience. Self in his own works, is the brother of him that destroys himself."(1) If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for "He is nigh unto those that fear Him."(3) And says He, "Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?"(5) And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ Of God?(6) And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers,(7) fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments.

CHAP. VIII.--BE ON YOUR GUARD AGAINST THE SNARES OF THE DEVIL.

Not that I Know there is anything of this kind among you; but I put you on your guard, inasmuch as I love you greatly, and foresee the snares of the devil. Wherefore, clothing(11) yourselves with meekness, be ye renewed(12) in faith, that is the flesh of the Lord, and in love, that is the blood of Jesus Christ. Let no one of you cherish any grudge against his neighbour. Give no occasion to the Gentiles, lest by means of a few foolish men the whole multitude [of those that believe] in God be evil spoken of. For, "Woe to him by whose vanity my name is blasphemed among any."(17)
Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church."(8) But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection(9) against the deadly disease of unruly men, by which do ye flee from the disease(10) [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing(11) yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith(13) He loved us when He gave Himself a ransom(14) for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you."(15) Give no occasion to the Gentiles, lest "by means of a few foolish men the word and doctrine [of Christ.] be blasphemed."(16) For says the prophet, as in the person of God, "Woe to him by whom my name is blasphemed among the Gentiles."(17)

CHAP. IX,--REFERENCE TO THE HISTORY OF CHRIST.

Stop your ears, therefore, when any one speaks to you at variance with(18) Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life. Descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh,"(1) and lived upon earth without sin. For says He, "Which of you convicteth me of sin?"(2) He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, "Many bodies of the saints that slept arose,"(3) their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means(4) of separation which had existed from the beginning of the world, and cast down its partition-wall. He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and "sat down at His right hand, expecting till His enemies are placed under His feet."(5) On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried.(6) During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathaea had laid Him. At the dawning of the Lord's day He arose from the dead, according to what was spoken by Himself, "As Jonah was three days and three nights in the whale's belly, so shall the Son of man also be three days and three nights in the heart of the earth."(7) The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord's Day contains the resurrection.

CHAP. X.--THE REALITY OF CHRIST'S PASSION.

But if, as some that are without God, that is, the unbelieving, say, that He only seemed to suffer (they themselves only seeming to exist), then why am I in bonds? Why do I long to be exposed to s the wild beasts? Do I therefore die in vain?(9) Am I not then guilty of falsehood(10) against [the cross of] the Lord?
But if, as some that are without God, that is, the unbelieving, say, He became man in appearance [only], that He did not in reality take unto Him a body, that He died in appearance [merely], and did not in very deed suffer, then for what reason am I now in bonds, and long to be exposed to(8) the wild beasts? In such a case, I die in vain, and am guilty of falsehood(10) against the cross of the Lord. Then also does the prophet in vain declare, "They shall look on Him whom they have pierced, and mourn over themselves as over one beloved."(11) These men, therefore, are not less unbelievers than were those that crucified Him. But as for me, I do not place my hopes in one who died for me in appearance, but in reality. For that which is false is quite abhorrent to the truth. Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own. He who forms all men in the womb, was Himself really in the womb, and made for Himself a body of the seed of the Virgin, but without any intercourse of man. He was carried in the womb, even as we are, for the usual period of time; and was really born, as we also are; and was in reality nourished with milk, and partook of common meat and drink, even as we do. And when He had lived among men for thirty years, He was baptized by John, really and not in appearance; and when He had preached the Gospel three years, and done signs and wonders, He who was Himself the Judge was judged by the Jews, falsely so called, and by Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, "But do Thou, O Lord, raise me up again, and I shall recompense them."(1) And the Father, who always hears Him,(2) answered and said, "Arise, O God, and judge the earth; for Thou shall receive all the heathen for Thine inheritance."(3) The Father, therefore, who raised Him up, will also raise us up through Him, apart from whom no one will attain to true life. For says He, "I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever."(4) Do ye therefore flee from these ungodly heresies; for they are the inventions of the devil, that serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race.

CHAP. XI.--AVOID THE DEADLY ERRORS OF THE DOCETAE.

Flee, therefore, those evil offshoots [of Satan], which produce death-bearing fruit, whereof if any one tastes, he instantly dies. For these men are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible. By it(9) He calls you through His passion, as being His members. The head, therefore, cannot be born by itself, without its members; God, who is [the Saviour] Himself, having promised their union.(10)
Do ye also avoid those wicked offshoots of his,(5) Simon his firstborn son, and Menander, and Basilides, and all his wicked mob of followers,(6) the worshippers of a man, whom also the prophet Jeremiah pronounces accursed.(7) Flee also the impure Nicolaitanes, falsely so called,(8) who are lovers of pleasure, and given to calumnious speeches. Avoid also the children of the evil one, Theodotus and Cleobulus, who produce death-bearing fruit, whereof if any one tastes, he instantly dies, and that not a mere temporary death, but one that shall endure for ever. These men are not the planting of the Father, but are an accursed brood. And says the Lord, "Let every plant which my heavenly Father has not planted be rooted up."(11) For if they had been branches of the Father, they would not have been "enemies of the cross of Christ,"(12) but rather of those who "killed the Lord of glory."(13) But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members.

CHAP. XII.--CONTINUE IN UNITY AND LOVE.

I salute you from Smyrna, together with the Churches of God which are with me, who have refreshed me in all things, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in prayer with one another; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the hon-our of the Father, of Jesus Christ, and of the apostles. I entreat you in love to hear me, that I may not, by having written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be worthy of the lot for which I am destined, and that I may not be found reprobate.
I salute you from Smyrna, together with the Churches of God which are with me, whose rulers have refreshed me in every respect, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in supplication; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, and to the honour of Jesus Christ and of the apostles. I entreat you in love to hear me, that I may not, by having thus written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be thought worthy to attain the lot for which I am now designed, and that I may not be found reprobate.

CHAP. XIII.--CONCLUSION.

The love of the Smymaeans and Ephesians salutes you. Remember in your prayers the Church which is in Syria, from which also I am not worthy to receive my appellation, being the last(1) of them. Fare ye well in Jesus Christ, while ye continue subject to the bishop, as to the command [of God], and in like manner to the presbytery. And do ye, every man, love one another with an undivided heart. Let my spirit be sanctified(2) by yours, not only now, but also when I shall attain to God. For I am as yet exposed to danger. But the Father is faithful in Jesus Christ to fulfil both mine and your petitions: in whom may ye be found unblameable.
The love of the Smyrnaeans and Ephesians salutes you. Remember our Church which is in Syria, from which I am not worthy to receive my appellation, being the last(1) of those of that place. Fare ye well in the Lord Jesus Christ, while ye continue subject to the bishop, and in like manner to the presbyters and to the deacons. And do ye, every man, love one another with an undivided heart. My spirit salutes you,(2) not only now, but also when I shall have attained to God; for I am as yet exposed to danger. But the Father of Jesus Christ is faithful to fulfil both mine and your petitions: in whom may we be found without spot. May I have joy of you in the Lord.

THE EPISTLE OF IGNATIUS TO THE ROMANS SHORTER AND LONGER VERSIONS

Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Mast High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that willeth all things which are according to the love of Jesus Christ our God, which also presides in the place of the report of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy,(2) and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the San of the Father: to those who are united, both according ta the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in Jesus Christ our God. Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Mast High God the Father, and of Jesus Christ, His only-begotten Son; the Church which is sanctified and enlightened by the will of God, who farmed all things that are according to the faith and love of Jesus Christ, our God and Saviour; the Church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of credit,(1) worthy of being deemed holy,(2) and which presides over love, is named from Christ, and from the Father, and is possessed of the Spirit, which I also salute in the name of Almighty God, and of Jesus Christ His Son: to those who are united, both according to the flesh and spirit, to every one of His commandments, who are filled inseparably with all the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in God, even the Father, and our Lord Jesus Christ.

CHAP. I.--AS A PRISONER, I HOPE TO SEE YOU.

THROUGH prayer(3) to God I have obtained the privilege of seeing your most worthy faces,(4) and have even(5) been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end. For the beginning has been well or-
THROUGH prayer to God I have obtained the privilege of seeing your most worthy faces,(4) even as I earnestly begged might be granted me; for as a prisoner in Christ Jesus I hope to salute you, if indeed it be the will [of God] that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to(6) my lot without hindrance unto the end. For I am afraid of your love,(7) lest it should do me an injury. For it is easy for you to accomplish what you please;
--dered, if I may obtain grace to cling to(1) my lot without hindrance unto the end. For I am afraid of your love,(3) lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye spare me. But it is difficult for me to attain to God, if ye do not spare me,(2) under the pretence of carnal affection.

CHAP. II.--DO NOT SAVE ME FROM MARTYRDOM.

For it is not my desire to act towards you as a man-pleaser,(4) but as pleasing God, even as also ye please Him. For neither shall I ever have such [another] opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to(5) the honour of a better work. For if ye are silent concerning me, I shall become God's; but if you show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for(6) from the east unto the west. It is good to set from the world unto God, that I may rise again to Him. For it is not my desire that ye should please men, Out God, even as also ye do please Him. For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to s the honour of a better work. For if ye are silent concerning me, I shall become God's; but if ye show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God, while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for(6) from the east unto the west, and to become a martyr(7) in behalf of His own precious (8) sufferings, so as to pass from the world to God, that I may rise again unto Him.

CHAP. III.--PRAY RATHER THAT I MAY ATTAIN' TO MARTYRDOM.

Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will; and that I may not merely be called a Christian, but really be found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal.(9) "For the things which are seen are temporal, but the things which are not seen are eternal."(10) For our God, Jesus Christ, Bow that He is with(11) the Father, is all the more revealed [in His glory]. Christianity is not a thing(1) of silence only, but also of [manifest] greatness.
Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will, so that I may not merely be called a Christian, but really found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. "For the things which are seen are temporal, but the things which are not seen are eternal.(10) The Christian is not the result (12) of persuasion, but of power.(13) When he is hated by the world, he is beloved of God. For says [the Scripture], "If ye were of this world, the world would love its own; but now ye are not of the world, but I have chosen you out of it: continue in fellowship with me."(14)

CHAP. IV.--ALLOW ME TO FALL A PREY TO THE WILD BEASTS.

I write to the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body. Entreat Christ for me, that by these instruments(2) I may be found a sacrifice [to God]. I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free,(3) while I am, even until now, a servant. But when I suffer, I shall be the freedman of Jesus, and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything worldly or vain.
I write to all the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable goodwill towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may not be found troublesome to any one. Then shall I be a true disciple of Jesus Christ, when the world shall not see so much as my body. Entreat the Lord for me, that by these instruments(2) I may be found a sacrifice to God. I do not, as Peter and Paul, issue commandments unto you. They were apostles of Jesus Christ, but I am the very least [of believers]: they were free,(3) as the servants of God; while I am, even until now, a servant. But when I suffer, I shall be the freedman of Jesus Christ, and shall rise again emancipated in Him. And now, being in bonds for Him, I learn not to desire anything worldly or vain.

CHAP. V.--I DESIRE TO DIE.

From Syria even unto Rome I fight with beasts,(4) both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits,(5) show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; "yet am I not thereby justified."(6) May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me
From Syria even unto Rome I fight with beasts,(4) both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits,(5) show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; "yet am I not thereby justified."(6) May I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this] I know what is for my benefit. Now I begin to be a disciple, and have(7) no desire after anything visible or invisible, that I may attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let [in this]: I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible, envy(2) me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings,(2) breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful(3) torments of the devil come upon me: only let me attain to Jesus Christ. The very torment of the devil come upon me: only let me attain to Jesus Christ.

CHAP. VI.--BY DEATH I SHALL ATTAIN TRUE LIFE.

All the pleasures of the world, and all the kingdoms of this earth, (4) shall profit me nothing. It is better for me to die in behalf of(5) Jesus Christ, than to reign over all the ends of the earth. "For what shall a man be profited, if he gain the whole world, but lose his own soul?''(6) Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death; (7) and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
All the ends of the world, and all the kingdoms of this earth,(4) shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. "For what is a man profited, if he gain the whole world, but lose his own soul?" I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death,(7) for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to