IGNATIUS
To the Magnesians

Roberts-Donaldson Translation
Lightfoot's Translation
Swarley's Translation

Roberts-Donaldson Translation

THE EPISTLE OF IGNATIUS TO THE MAGNESIANS SHORTER VERSION

Ignatius, who is also called Theophorus, to the [Church] blessed in the grace of God the Father, in Jesus Christ our Savior, 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.

CHAPTER I.--REASON OF WRITING THE EPISTLE.

HAVING been informed of your godly 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 honorable of all names, 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.

CHAPTER 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 to you].

CHAPTER III.--HONOR YOUR YOUTHFUL BISHOP.

Now it becomes you also not to treat your bishop too familiarly on account of his youth, but to yield him all reverence, having respect to the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance [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 honor 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, but to God, who knows all secrets.

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.

CHAPTER 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.] 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, His life is not in us.

CHAPTER 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, 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, and in the end was revealed. Do you all then, imitating the same divine conduct, pay respect to one another, and let no one look upon his neighbor after the flesh, but do you continually love each other in Jesus Christ. Let nothing exist among you that may divide you ; but be you united with your bishop, and those that preside over you, as a type and evidence of your immortality.

CHAPTER 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 you anything without the bishop and presbyters. Neither endeavor 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 you 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.

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 most divine 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, and who in all things pleased Him that sent Him.

CHAPTER IX.--LET US LIVE WITH CHRIST.

If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance 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, 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.

CHAPTER 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. 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 you changed into the new leaven, which is Jesus Christ. Be you salted in Him, lest any one among you should be corrupted, since by your savour you shall be convicted. It is absurd to profess Christ Jesus, and to Judaize. For Christianity did not embrace Judaism, but Judaism Christianity, that so every tongue which believeth might be gathered together to God.

CHAPTER 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; but, as less than any of you, I desire to guard you beforehand, that you fall not upon the hooks of vain doctrine, but that you 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, from which may no one of you ever be turned aside.

CHAPTER 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 you are not puffed up, for you have Jesus Christ in yourselves. And all the more when I commend you, I know that you cherish modesty of spirit; as it is written, "The righteous man is his own accuser."

CHAPTER 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 you 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 you subject to the bishop, and to one another, as Jesus Christ to the Father, according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union both fleshly and spiritual.

CHAPTER XIV.--YOUR PRAYERS REQUESTED.

Knowing as I do that you 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 by your Church.

CHAPTER XV.--SALUTATIONS. The Ephesians from Smyrna (whence I also write to you), who are here for the glory of God, as you 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 honor of Jesus Christ, also salute you. Fare you well in the harmony of God, you who have obtained the inseparable Spirit, who is Jesus Christ.

Srawley's Translation (with notes)

THE EPISTLE TO THE MAGNESIANS.

[Magnesia by the Meander was about fifteen Roman miles south-cast of Ephesus. The foundation of the Church there probably dates from St. Paul's residence at Ephesus (Acts xix. 10—26).  The Magnesian Christians, like the Ephesians, on hearing of Ignatius' visit to Smyrna, had sent delegates to that city, including representatives of all three orders of the ministry (c. 2). Ignatius writes to acknowledge their interest in him. As in other epistles, he urges the importance of unity and the duty of obedience to the ministry, especially warning them against presuming upon the youthfulness of their bishop (c. 3). In cc. 8—10 he deals with a form of Judaistic error, against which he warns them, without, however, implying its actual existence at Magnesia (cf. cc. u, 12, 14). There are incidental allusions to Docetism (cc. 9, 11). See further Add. Note I.]

IGNATIUS, who is also Theophorus, to her that has been blessed by the grace of God the Father in Christ Jesus our Saviour, in Whom I salute the Church which is in Magnesia by the Maeander, and wish her in God the Father and in Jesus Christ heartiest greeting.

I. When I learned that your godly love shows itself in a most orderly demeanour,[1] I rejoiced and resolved to address myself to you in the faith of Jesus Christ. For having been granted a title of the highest reverence,[2] in my bonds which I wear I sing the praises of the churches,[3] and I pray that in them there may be union of flesh and spirit,[4] which belong to Jesus Christ, our

[1] i. e. their submission to authority.
[2] Probably the title of 'a prisoner of Jesus Christ.' Cf. Eph. iii. 1, iv. 1, Philem. i, 9.
[3] Cf. Eph. 4, Rom. 2. Here, as there, Ignatius 'compares himself to some gay reveller; his fetters are his holiday decoration.'—LIGHTFOOT.
[4] Cf. Rom. inscr. and below, c. 13. On Ignatius' conception of the unity of the Church, see Introd. § 4.  The source of the Church's unity, as of its life, is Christ Himself. See below, 'union with Jesus and the Father.' Cf. Trall. 11.

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continual Life, an union in both faith and love—for there is nothing better than that—and, more than all, union with Jesus and the Father.  In Him we shall endure all the malicious attacks of the prince of this world,[1] and, escaping from them, shall attain unto God.

II. Since therefore I have been permitted to see you in the person of Damas, your godly bishop, and the worthy presbyters, Bassus and Apollonius, and my fellow-servant, the deacon Zotion, of whom may I have joy, because he is subject unto the bishop as unto the grace of God, and to the presbytery as unto the law of Jesus Christ—[2]

III. And for yourselves, it is fitting that you too should not treat lightly the youth of your bishop, but considering the power of God the Father,[3] pay him all reverence.  For in like manner I have perceived that the holy presbyters have not presumed upon his seemingly youthful state,[4] but yield place to him as to one who is prudent[5] in God, or rather not to him, but to the Father of Jesus Christ, even to Him Who is Bishop of all men.[6] So then for the honour of Him,

[1] See note Eph. 17. 
[2] 'The bishop is here regarded as the dispenser of blessings; the presbyters as the representatives and guardians of order.' — LIGHTFOOT. The sentence is unfinished.
[3] i. e. the authority bestowed on him by God. 
[4] The words νεωτερικην ταξιν have been variously translated. The rendering given above follows Pearson and Lightfoot.  Others, seeing in the words an allusion to episcopacy as a newly-created institution, translate 'not recognizing the seemingly newly-created office.'  But, apart from the fact that the language of Ignatius lends no countenance to the view that he regarded episcopacy as a new institution, the words will not admit of this rendering.  Zahn renders 'the ordination of a young man,' but this puts a strain on the words.  The translation above gives good sense.  Damas outwardly appeared youthful, but showed a wisdom beyond his years.
[5] The reading of the Armenian Version has been followed.
[6] Cf. Rom. 9, Polyc. inscr. See 1 Pet. ii. 25.

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Who desired you, it is fitting that you should obey without dissembling. For it is not that a man deceives this visible bishop,[1] but rather that he tries to cheat Him Who is invisible. And in such case it is not with flesh that he has to do, but with God Who knows the things that are in secret.

IV. So then it is fitting not only to be called, but also to be Christians. Even as there are some who have the name 'bishop' always on their lips, and yet in everything act apart from him.  Now such seem to me to be not men of a good conscience, seeing that they gather not together in a valid way[2] according to command.

V. So then the things of this life have an end, and there are set together before us the two issues of life and death, and each man shall surely go to his own place.[3] For just as there are two coinages, the one of God, the other of the world, and each one of them has stamped upon it its own image, the unbelievers the stamp of this world, and they that in love believe, the image of God the Father through Jesus Christ,[4] through Whom unless we are ready of our own accord to die unto His Passion,[5] His life is not in us—[6]

VI. Seeing therefore that in the persons already

[1] A reference to the original meaning of the word, 'overseer.' Cf. Rom. 9.
[2] Cf. Smyrn. 8 note.
[3] Acts i. 25. Cf. Clement of Rome, c. 5, and Polyc., Phil . 9.
[4] Cf. Heb. i. 3, where Christ is Himself the 'impress' of the Father's 'essence.' This Divine image is stamped upon the believer by his union with Christ.
[5] Lit. 'die into His Passion.' The Christian becomes identified with Christ in His Passion, and dies with Him. Cf . the language of St. Paul on baptism into Christ in Rom. vi. 4, Gal. iii. 27; also Rom. vi. 5, Gal. ii. 20.
[6] The sentence is unfinished. The frequent occurrence of such broken sentences is an indication of haste in the composition of these letters.

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mentioned I beheld in faith your whole number, and have welcomed them, I urge you, be diligent to do all things in godly concord, the bishop presiding after the pattern[1] of God, and the presbyters after the pattern of the council of the Apostles, with the deacons also who are most dear to me, seeing they are entrusted with a service under[2] Jesus Christ, Who before the ages was with the Father, and appeared at the end.[3]  Therefore seeking to conform yourselves to the ways of God,[4] reverence one another, and let no man look upon his neighbour after the flesh, but in Jesus Christ love one another continually. Let there be nothing among you which shall be able to divide you, but be united with the bishop, and with them that have the rule over you for a pattern and lesson of incorruption.

VII. As therefore the Lord did nothing without the

[1] Reading τυπον, which has the support of the Syriac and Armenian Versions. The Greek text, Latin Version, and the Longer Greek text read τοπον, 'in the place of.'
    There are two types of authority to which Ignatius likens the authority of the bishop, both being suggested by the memory of the Lord's earthly ministry. (1) The bishop represents the authority of the Father, to whom Christ, as Son of Man, during His earthly life yielded obedience (cf. Trall. 3, Smyrn. 8, and present passage). (2) The bishop represents the authority of Christ over His Apostles (cf. Trall. 2).  In Magn. 13 we find both comparisons.
    The presbyters are regularly compared to the Apostles. Cf. Trall. 2, 3 ; Smyrn. 8.
    The deacons are also compared to Jesus Christ, but in His relation as Son of Man to the Father.  See present chapter and Trall. 3 (note).
    The word 'council' is suggested by primitive Church custom. The bishop sat in the centre, with the presbyters forming a 'corona' about him (cf. c. 13).  Cf. Trall. 3, Philad. 8. In App. Const , ii. 28 the presbyters are called 'the council of the Church.'
[2] Or 'a service in which Jesus Christ ministered.'  (Cf. Matt. xx. 28, Mark x. 45. Cf. Trall. 3.) For the rendering given, cf. 2 Cor. xi. 23, 1 Tim. iv. 6.
[3] Cf. Heb. i. 2.
[4] Cf. Polyc. 1 note.

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Father[1] [being united with Him [2]], neither of Himself nor by the Apostles, so neither do you act in anything apart from the bishop and presbyters.  Neither attempt to persuade yourselves that anything is right which you do of yourselves apart.  But in common let there be one prayer, one supplication, one mind, one hope, in love, in joy that is without blame, which [3] is Jesus Christ —for there is naught better than He. Gather yourselves together, all of you, as unto one shrine, even God,[4] as unto one altar, even One Jesus Christ, Who proceeded from One Father,[5] and is in One and returned to One.

VIII. Be not deceived by strange doctrines nor by ancient fables,[6] seeing that they are profitless. For if, until now, we live after the rule of Judaism,[7] we confess

[1] Cf. John viii. 28.
[2] Cf. Smyrn. 3. Some authorities omit the words.
[3] The relative refers to the whole clause. 'This perfect unity is Jesus Christ.'—LIGHTFOOT. In place of the relative, which the Latin Version reads, the Greek text has 'there is one Jesus Christ.'
[4] The rendering given follows the text of Lightfoot, and adopts his reading Θεον, for Θεου of the Greek text and Latin Version; 'one shrine, even God,' instead of 'one shrine of God.'  With this reading God is compared to the shrine, and Jesus Christ to the altar-court, through which in the Jewish Temple access was gained to the Holy Place and Holy of Holies.  The idea is that Christ is the means of access to the Father. The whole passage is an appeal for unity, which can only come through being in Jesus Christ, Who is Himself in the Father. For the word altar, cf. Eph. 5, Trall. 7, Philad. 4. See also Heb. xiii. 10. For the whole idea of the passage cf. Heb. ix. 6 sq.
[5] The reference is to His earthly mission. The language of this passage recalls John i. 18, xiii. 3, xvi. 28.
[6] Cf. 1 Tim. i. 4, iv. 7, Tit. i. 14, iii. 9. In those passages, as also in the present passage, the reference is probably to Rabbinic fables and the allegorical interpretations of Jewish history.  See Hort (Judaistic Christianity , p. 135 sq.). In the expressions of this epistle and of that to the Philadelphians there is nothing which necessarily points to a mixture of Gnosticism and Judaism as Lightfoot supposes. See further Add. Note I.
[7] Cf. Gal. i. 13, ii. 14. By 'the rule of Judaism,' Ignatius means the observance of Jewish rites.

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that we have not received grace.[1]  For the Divine prophets lived a life in accordance with Christ Jesus.[2]  For this cause too they were persecuted, being inspired by [His] grace, so that unbelievers [3] might be fully convinced that there is One God Who manifested Himself through Jesus Christ His Son, Who is His Word,[4] coming forth from silence, Who in all things did the good pleasure of Him that sent Him.[5]

IX. If therefore those who lived in ancient observances attained unto newness of hope, no longer keeping the Sabbath,[6] but living a life ruled by the Lord's day,[7]

[1] Cf. Gal. ii. 21, v. 4. The Pauline contrast of 'grace' and 'law' underlies the passage.
[2] For these references to the Old Testament prophets cf. Philad. 5, 8, 9. These Judaistic teachers set up the authority of the Old Testament against the Gospel, and refused to accept anything in the latter which was not prophesied in the former. Ignatius maintains that the teaching of the prophets anticipated, and was completed by, the perfect revelation of God in Christ. For this Pauline thought, cf. Rom. i. 2, iii. 21. Cf. also 1 Pet. i. 10, and the present epistle c. 9 (end).
[3]  i. e. unbelievers of a later age, who would be struck by the fulfilment of prophecy. 
[4] The Greek text and Latin version both read 'His Eternal Word, not coming forth from silence.'  The reading translated is that of the Armenian Version, which though translated from the Syriac, is ultimately derived from a very ancient Greek text.  It occurs also in the earliest known quotation of these words by Severus of Antioch (c. 513—518).  It suits the context better than the other reading, pointing a contrast with the preceding phrases, and it agrees with Ignatius' language elsewhere (cf. Eph. 19), Lightfoot thinks that the other reading was due to an alteration of the text in the fourth century.  Both the Gnostics and Marcellus used language of the Divine generation of the Son similar to that of Ignatius.  But the resemblance is only apparent, as the context shows that Ignatius is speaking of the coming forth of the Word in the Incarnation, and the question of the pre-existence of the Word does not come within the scope of the passage. 
[5] Cf. John viii. 29. 
[6] Cf. Coloss. ii. 16. They are not to fall back into a Jewish mode of life, represented here by the Sabbatical observances of the Judaistic party. 
[7] i. e. living in the hopes and memories which the day inspires as the commemoration of Christ's Resurrection. There is a con- 

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whereon our life too had its rising through Him and His death—which [1] some deny, a mystery through which we have received the power to believe, and therefore we endure, that we may be found disciples of Jesus Christ, our only Teacher—how shall we be able to live apart from Him?[2]  For the prophets also became His disciples, and awaited in the Spirit.[3] His coming to teach them.  And therefore He, for Whom they rightly waited, came and raised them from the dead.[4] 

X. Let us not, therefore, be insensible to His kindness. For if He should follow us in acting according to our acts, we are indeed undone.  Therefore, becoming His disciples, let us learn to live in a way befitting Christianity.  For he who is called by any other name besides this, is not of God.  Lay aside, then, the evil leaven[5] which has become stale[6] and bitter, and turn 

trast between the formal observance of the Sabbath and the new spirit which marked the Christian observance of the weekly festival of the Resurrection.  For 'the Lord's day,' cf. Barnabas, 15. 'We keep the eighth day for rejoicing, in the which also Jesus rose from the dead, and having been manifested ascended into the Heavens.' 
[1] The passage 'which . . . our only teacher' is perhaps best taken, with Zahn, as a parenthesis.  It is a passing allusion to the Docetae.  In letters so closely connected in point of time as the Ignatian Epistles, it is only natural that the writer should show signs of the thoughts which were engaging his attention at the time. The danger arising from Docetism gives a certain colouring to the whole language of Ignatius upon the Passion of Christ, even where he is not directly assailing the error. 
[2] Cf. c. 10 and Philad. 8, 9. 
[3] For the idea, cf. 1 Pet. i. II. 
[4] The belief in the descent of Christ into Hades and His preaching there, based probably upon the passage 1 Pet. iii. 19, 20, was widespread in the second and third centuries, and was accepted by the heretic Marcion (Iren. I. 27. 2). The clause 'He descended into Hell' is not found in any baptismal creed before that of Aquileia, quoted by Rufinus, circa 400 A.D., though it may go back much earlier (Swete, Apostles' Creed, pp. 61, 62). A similar clause is found in the Dated Creed of Sirmium in 359 A.D. 
[5] Cf. 1 Cor. v. 7. 
[6] Cf. for the idea, Heb. viii. 13. 

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to the new leaven,[1] which is Jesus Christ. Be salted in Him,[2] that no one among you wax corrupt, for by your savour you shall be proved. It is outrageous to utter the name of Jesus Christ and live in Judaism.  For Christianity believed not in Judaism, but Judaism in Christianity, in which people of every tongue believed and were gathered unto God. 

XI. I write not this, my beloved, because I have learned that some of you are in such evil case, but as one who is less than you, I desire to put you on your guard that you fall not into the snares of vain teaching, but be fully convinced of [3] the birth and passion and resurrection, which came to pass in the time of the government of Pontius Pilate[4]—events which truly and certainly were brought to pass by Jesus Christ, our Hope, from which Hope may none of you ever go astray. 

XII. May I have joy of you in all things, if I be worthy. For even though I am a prisoner, I am nothing in comparison with one of you who are free.  I know that you are not puffed up, for you have Jesus Christ within yourselves.[5] And I know that when I praise you, you feel the greater shame, for it is written, ' The righteous man is his own accuser.' [6] 

XIII. Be diligent therefore to be confirmed in the 

[1] Matt. xiii. 33, Luke xiii. 21. 
[2] Matt. v. 13, Mark ix. 50, Luke xiv. 34. Cf. Lev. ii. 13. 
[3] This confession, couched in an anti-Docetic form, may indicate that Ignatius feared the danger of Docetism at Magnesia. Or possibly he is thinking of the dangers threatening other churches, and so gives an anticipatory warning to the Magnesians. 
[4] The date of the Crucifixion is inserted here, as in the Creed, in order to emphasize the historical truth of the fact, and connect it with the general history of the period. Tacitus, in his account of the Christians, mentions Pilate (Ann. xv. 44). 
[5] Cf. 2 Cor. xiii. 5. 
[6] Prov. xviii. 17. LXX. The Hebrew gives quite a different sense.

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decrees[1] of the Lord and the Apostles, that in everything which you do, you may be prospered[2] in flesh and spirit, by faith and love, in the Son and Father and in the Spirit,[3] in the beginning and in the end, along with your bishop who is worthy of all honour, and the fitly-woven spiritual coronal[4] of your presbytery, and the deacons who are according to the mind of God.  Submit yourselves to the bishop and to one another, as Jesus Christ [was subject] to the Father [after the flesh], and the Apostles to Christ and the Father, that there may be union both of flesh and spirit.[5]

XIV. Knowing that you are full of God, I have exhorted you briefly.  Remember me in your prayers, that I may attain unto God.  Remember too the Church which is in Syria, whereof I am not worthy to be called a member. For I have need of your united prayer in God, and your love, that the Church in Syria may be granted the refreshing dew of your fervent supplication. 

XV. The Ephesians from Smyrna salute you, whence also I am writing to you, for they have come hither for God's glory, even as yourselves. In every way they have refreshed me, with Polycarp, Bishop of Smyrna. The rest of the churches, too, salute you in the honour which is of Jesus Christ. Farewell in godly peace, keeping a steadfast spirit, which[6] is Jesus Christ. 

[1] The word for 'decrees' occurs in Acts xvi. 4. 
[2] An allusion to Ps. i. 3. LXX. 
[3] For the order, cf. 2 Cor. xiii. 13. 
[4] See note on c. 6. 
[5] Cf. c. 1 (note), and see Introd. § 4. 
[6] The relative probably refers to the whole clause and the idea of concord prominent in it.

Lightfoot's Translation

(from: Apostolic Fathers, 1891 translation)

           IGNATIUS to the Magnesians

CHAPTER 0
 0:0  Ignatius, who is also Theophorus, unto her which
hath been blessed through the grace of God the Father
in Christ Jesus our Saviour, in whom I salute the
church which is in Magnesia on the Maeander, and I
wish her abundant greeting in God the Father and in
Jesus Christ.

CHAPTER 1
 1:1  When I learned the exceeding good order of your
love in the ways of God, I was gladdened and I
determined to address you in the faith of Jesus
Christ.
 1:2  For being counted worthy to bear a most godly
name, in these bonds, which I carry about, I sing the
praise of the churches; and I pray that there may be
in them union of the flesh and of the spirit which are
Jesus Christ's, our never-failing life -- an union of
faith and of love which is preferred before all
things, and -- what is more than all -- an union with
Jesus and with the Father; in whom if we endure
patiently all the despite of the prince of this world
and escape therefrom, we shall attain unto God.

CHAPTER 2
 2:1  Forasmuch then as I was permitted to see you in
the person of Damas your godly bishop and your worthy
presbyters Bassus and Apollonius and my fellow-servant
the deacon Zotion, of whom I would fain have joy, for
that he is subject to the bishop as unto the grace of
God and to the presbytery as unto the law of Jesus
Christ: --

CHAPTER 3
 3:1  Yea, and it becometh you also not to presume
upon the youth of your bishop, but according to the
power of God the Father to render unto him all
reverence, even as I have learned that the holy
presbyters also have not taken advantage of his
outwardly youthful estate, but give place to him as to
one prudent in God; yet not to him, but to the Father
of Jesus Christ, even to the Bishop of all.
 3:2  For the honour therefore of Him that desired
you, it is meet that ye should be obedient without
dissimulation. For a man doth not so much deceive this
bishop who is seen, as cheat that other who is
invisible; and in such a case he must reckon not with
flesh but with God who knoweth the hidden things.

CHAPTER 4
 4:1  It is therefore meet that we not only be called
Christians, but also be such; even as some persons
have the bishop's name on their lips, but in
everything act apart from him. Such men appear to me
not to keep a good conscience, forasmuch as they do
not assemble themselves together lawfully according to
commandment.

CHAPTER 5
 5:1  Seeing them that all things have an end, and
these two -- life and death -- are set before us
together, and each man shall go _to his own place;_
 5:2  for just as there are two coinages, the one of
God and the other of the world, and each of them hath
its proper stamp impressed upon it, the unbelievers
the stamp of this world, but the faithful in love the
stamp of God the Father through Jesus Christ, through
whom unless of our own free choice we accept to die
unto His passion, His life is not in us: --

CHAPTER 6
 6:1  Seeing then that in the aforementioned persons I
beheld your whole people in faith and embraced them, I
advise you, be ye zealous to do all things in godly
concord, the bishop presiding after the likeness of
God and the presbyters after the likeness of the
council of the Apostles, with the deacons also who are
most dear to me, having been entrusted with the
diaconate of Jesus Christ, who was with the Father
before the worlds and appeared at the end of time.
 6:2  Therefore do ye all study conformity to God and
pay reverence one to another; and let no man regard
his neighbour after the flesh, but love ye one another
in Jesus Christ always. Let there be nothing among you
which shall have power to divide you, but be ye united
with the bishop and with them that preside over you as
an ensample and a lesson of incorruptibility.

CHAPTER 7
 7:1  Therefore as the Lord did nothing without the
Father, [being united with Him], either by Himself or
by the Apostles, so neither do ye anything without the
bishop and the presbyters. And attempt not to think
anything right for yourselves apart from others: but
let there be one prayer in common, one supplication,
one mind, one hope, in love and in joy unblameable,
which is Jesus Christ, than whom there is nothing
better.
 7:2  Hasten to come together all of you, as to one
temple, even God; as to one altar, even to one Jesus
Christ, who came forth from One Father and is with One
and departed unto One.

CHAPTER 8
 8:1  Be not seduced by strange doctrines nor by
antiquated fables, which are profitless. For if even
unto this day we live after the manner of Judaism, we
avow that we have not received grace:
 8:2  for the divine prophets lived after Christ
Jesus. For this cause also they were persecuted, being
inspired by His grace to the end that they which are
disobedient might be fully persuaded that there is one
God who manifested Himself through Jesus Christ His
Son, who is His Word that proceeded from silence, who
in all things was well-pleasing unto Him that sent
Him.

CHAPTER 9
 9:1  If then those who had walked in ancient
practices attained unto newness of hope, no longer
observing sabbaths but fashioning their lives after
the Lord's day, on which our life also arose through
Him and through His death which some men deny -- a
mystery whereby we attained unto belief, and for this
cause we endure patiently, that we may be found
disciples of Jesus Christ our only teacher --
 9:2  if this be so, how shall we be able to live
apart from Him? seeing that even the prophets, being
His disciples, were expecting Him as their teacher
through the Spirit. And for this cause He whom they
rightly awaited, when He came, raised them from the
dead.

CHAPTER 10
 10:1  Therefore let us not be insensible to His
goodness. For if He should imitate us according to our
deeds, we are lost. For this cause, seeing that we are
become His disciples, let us learn to live as
beseemeth Christianity. For whoso is called by another
name besides this, is not of God.
 10:2  Therefore put away the vile leaven which hath
waxed stale and sour, and betake yourselves to the new
leaven, which is Jesus Christ. Be ye salted in Him,
that none among you grow putrid, seeing that by your
savour ye shall be proved.
 10:3  It is monstrous to talk of Jesus Christ and to
practise Judaism. For Christianity did not believe in
Judaism, but Judaism in Christianity, wherein _every
tongue_ believed and _was gathered together_ unto
God.

CHAPTER 11
 11:1  Now these things I say, my dearly beloved, not
because I have learned that any of you are so minded;
but as being less than any of you, I would have you be
on your guard betimes, that ye fall not into the
snares of vain doctrine; but be ye fully persuaded
concerning the birth and the passion and the
resurrection, which took place in the time of the
governorship of Pontius Pilate; for these things were
truly and certainly done by Jesus Christ our hope;
from which hope may it not befal any of you to be
turned aside.

CHAPTER 12
 12:1  Let me have joy of you in all things, if I be
worthy. For even though I am in bonds, yet am I not
comparable to one of you who are at liberty. I know
that ye are not puffed up; for ye have Jesus Christ in
yourselves. And, when I praise you, I know that ye
only feel the more shame; as it is written _The
righteous man is a self-accuser._

CHAPTER 13
 13:1  Do your diligence therefore that ye be
confirmed in the ordinances of the Lord and of the
Apostles, that ye may _prosper in all things
whatsoever ye do_ in flesh and spirit, by faith and by
love, in the Son and Father and in the Spirit, in the
beginning and in the end, with your revered bishop,
and with the fitly wreathed spiritual circlet of your
presbytery, and with the deacons who walk after God.
 13:2  Be obedient to the bishop and to one another,
as Jesus Christ was to the Father [according to the
flesh], and as the Apostles were to Christ and to the
Father, that there may be union both of flesh and of
spirit.

CHAPTER 14
 14:1  Knowing that ye are full of God, I have
exhorted you briefly. Remember me in your prayers,
that I may attain unto God; and remember also the
church which is in Syria, whereof I am not worthy to
be called a member. For I have need of your united
prayer and love in God, that it may be granted to the
church which is in Syria to be refreshed by the dew of
your fervent supplication.

CHAPTER 15
 15:1  The Ephesians from Smyrna salute you, from
whence also I write to you. They are here with me for
the glory of God, as also are ye; and they have
comforted me in all things, together with Polycarp
bishop of the Smyrnaeans. Yea, and all the other
churches salute you in the honour of Jesus Christ.
Fare ye well in godly concord, and possess ye a
steadfast spirit, which is Jesus Christ.