He says, “These abound in delicate phrases, the most explicit of which may be quoted--The life of a Christian is a life of suffering; the climax of his life, and the crowning honour of which he gradually hopes to make himself worthy, is martyrdom; but Ignatius is far from confident that he is worthy of it (_Tralles_, 4). Suffering and persecution are the education of the Christian, and through them he becomes a true disciple (_Eph._ iii. _Magn._ viii. 9). The teacher, then, is the person or Church which has gone through most suffering, and thus shown true discipleship, and Ignatius distinguished Ephesus and Rome as his teachers. Ignatius is still in danger, not having as yet completely proved his steadfastness, whereas Ephesus has been proved and is firmly fixed, the implication being that it has been specially distinguished by the number of its martyrs; and, moreover, Ephesus has been the highway of martyrs, the chief city of the province where many, even from other parts, appeared before the proconsul for trial, and was, at the same time, the port whence they were sent to Rome. We read in the Letter to Ephesus the somewhat curious expression, ‘Ye are a high road of them which are on their way to die unto God’ (_Eph._ xii.).” “A detailed comparison is made in the Letter to the Magnesians, viii. 9, between the prophets and the Christians of the age. The prophets were persecuted, and the Christians endure persecution patiently in order to become true disciples.... Such is the principle of the Christian life; that suffering is the best training.... The impression which had been produced by persecution on the feelings of the Christians towards the Empire is very strongly marked in the Letters of Ignatius. Outside of the Apocalypse, the irreconcilable opposition between the State and Christianity is nowhere more strongly expressed than in them, and there runs throughout both groups of writings the same identification of the State with the world. The same magnificent audacity towards the State, the same refusal to accept what seemed to men to be the plain facts of the situation, the same perfect assurance of victory, characterize both.”[98] With the exception, however, of passages in the _Epistle to the Romans_, Ignatius’ letters contain no _direct_ reference to persecution; they are exclusively devoted to the affairs and prospects of the Churches to which he was writing, but the whole spirit of the little collection indicates that persecution and suffering were the common lot of the Christian sect in the days of the Flavian Emperors and their immediate successors.