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IGNATIUS.

IGNATIUS appears to have been a man of much more ardent mind than Polycarp. The place of his birth and even his country are entirely unknown. The tradition has been preserved that he was a disciple of St. John, that he conversed with the Apostles, and was instructed by them both in the familiar and more sublime doctrines of Christianity; but it appears that he had never conversed with our LORD himself. So highly was he esteemed that, about the year 70, on the death of Euodius, he was ordained Bishop of the important Church of Antioch, the metropolis of Syria, possibly by the imposition of the hands of the Apostles, who still survived. The high character which he bore is manifest from the terms in which he is described, as "a man in all things like the Apostles ;" one who, "like a skilful pilot, by the helm of prayer and fasting, by the constancy of his doctrine and spiritual labor, withstood the raging floods, fearing lest he should lose any of those who wanted courage, or were not wellgrounded in the faith."

SOCRATES, in the fifth century, ascribes to Ignatius the introduction of the custom of singing hymns alter

• Martyrdom of Ignatius, Sect. 1. 3. EUSEBIUS, Hist. Eccles. iii. 36. CHRYSOSTOм Homil. in S. Ignat. Tom. V. p. 499. 17. Savile, b CHRYSOSTOM, Tom. V. p. 503. 36.

• See Note (a), p. 55.

a EUSEBIUS, Hist. Eccles. iii. 36. CHRYSOSTOM Hom. Tom. V. p. 499. 32. In the Apostolical Constitutions, vii. 46. Ignatius is said to have been ordained Bishop by St. Paul. Others mention St. Peter also. The improbability of this is shown in Dr. BURTON's Lectures, on the Ecclesiastical History of the First Century. Lect. xii.

• Relation of the Martyrdom of Ignatius, Sect. 1.

1 SOCRATES, Hist. Eccles. vi. 8.

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nately in the choir, at Antioch. And some have thought that, although Flavianus and Diodorus, in the time of Constantius, were the first who introduced at Antioch the custom of thus singing the Psalms of David, yet hymns might be so used at a period as early as the time of Ignatius.

If the tradition be unfounded, the use made of the name of Ignatius shows at least that his memory was held in great respect at Antioch so long after his death.

But the best memorial of his pastoral zeal and diligence is found in the letters which he wrote to the different Churches, as he was carried prisoner from Antioch to Rome, in order to be put to death.

The date of the martyrdom of Ignatius is differently computed. According to the Acts of his martyrdom, it took place in the year 107, the ninth year of Trajan's reign. And this date is accordingly followed by many chronologists. Others, however, with great probability upon the year 116.

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Whatever was the precise date, he was called to answer before Trajan, as he passed through Antioch, elated with his late victory over the Scythians and Dacians, and about to set out on his Parthian expedition. The peculiar circumstances in which Trajan was placed may perhaps show why that prince, who was usually mild and considerate, exercised such severity toward Ignatius. In the history of the martyrdom of Ignatius the rigor of the Emperor is ascribed to his desire of reducing the Christians, as well as others, to submission to his will. It is not improbable however, that Trajan on his arrival at Antioch, found a persecution already raging there

* See BINGHAM, Ecc. Antiquities, xiv. 1. 11.

Bp. PEARSON, Dissertatio de anno quo S. Ignatius ad bestias erat condemnatus. LLOYD, apud PAGI ad Baron. an. 109. GRABE, ad Acta Ignatii.

Times of public rejoicing were usually periods of peculiar vexation to the primitive Christians, who were then especially urged to comply with some of the idolatrous customs of the Heathen. The arrival of the Emperor was calculated to call forth the most vivid feelings both of loyalty and superstition: and all his subjects were not likely to imitate the decent flattery of PLINY, who, in ascribing to his imperial patron the highest virtues of which human nature is capable, complimented him upon his refusing to receive divine honors.i

Ignatius might thus probably be pointed out to Trajan as a leader of a sect which refused to sacrifice to the gods for the safety of the Emperor, and the success of his arms and the venerable Bishop was not of a disposition to shrink from the severest trial to which his profession of the faith exposed him. He voluntarily offered to be brought before Trajan, and there expressed himself in the noble manner recorded in the Acts of his martyrdom.

The result of his conference with the Emperor was such as might have been expected. He who gave Pliny directions not to seek for the Christians, in his province, but, if they were brought before him, and proved to be such, to punish them capitally,* acted only in consistency with his own principles, when he condemned Ignatius to suffer death.

It is not so easy to account for the reason which induced Trajan to send him from Antioch to Rome, to

i Discernatur orationibus nostris diversitas temporum, et ex ipso genere gratiarum agendarum intelligatur, cui, quando sint hactenus ut deo, nunc nusquam ut numini blandiamur. Non enim de tyranno, sed de cive: non de domino, sed de parente loquimur. PLINII Panegyricus, sub init. Compare TERTULLIAN Apol. c. 34.

PLIN. Epist. Lib. x. Epist. 98.

be exposed to the wild beasts. If the advisers of the Emperor intended, by such a cruel delay, either to break the spirit of the martyr, or to give him an opportunity of recanting, their object was far from being attained. Ignatius rejoiced that he was counted worthy to suffer for the faith of CHRIST. Although deeply conscious of his own infirmity as a man, and sensible of his inferiority to the Apostles, in whose steps he trod, his only fear was lest the love of the brethren at Rome or elsewhere should prevent him from attaining the crown of martyrdom.

In reading his passionate appeals, especially in his Epistle to the Romans,' we cannot but feel that the ardent and almost impatient spirit, by which he was animated, is strongly contrasted with the dignified calmness of St. Paul, when he was "in a strait betwixt two, having a desire to depart, and to be with CHRIST, which is far better," but was yet contented to "abide in the flesh," which was more needful for his converts." It must be remembered however that Ignatius lived at a period when the blood of the martyrs was appointed to be the seed of the Church: that if his notions of martyrdom appear to have been exaggerated, he expresses the most perfect resignation, the deepest humility and self abasement, in speaking of himself. And we cannot but admire the high courage of this worthy successor of the Apostles, which, as he passed from Antioch to Rome, as a condemned and degraded criminal, converted his tedious journey into a triumphal procession.

His progress is accurately described in the Acts of his Martyrdom. He set sail from Seleucia, and landed for a short time at Smyrna. At this place he was gratified with an interview with Polycarp, the Bishop of

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that see, who had been with him a fellow disciple of St. John. And, as soon as his arrival was known, the neighboring churches of Asia sent their Bishops, and other messengers to visit the venerable martyr. The Church of Ephesus was represented by Onesimus ;" that of Magnesia, by Damas, that of Tralles, by Polybius, their respective Bishops, and by others of their body. During his hurried stay at Smyrna, he found leisure to write his Epistles, to the Ephesians, Magnesians, and Trallians; and to send also his Epistle to the Romans, by some Ephesians, who were likely to reach the imperial city sooner than himself.

Ignatius had intended to write a second Epistle to the Ephesians; but either he was prevented by want of time, or the Epistle has been lost.

During his abode at Smyrna he was in great anxiety for the Church of Syria which he had left under persecution; and in all the letters' which he wrote from that city, he entreats their prayers for his own suffering Church, which was deprived of its Bishop. But when he had advanced as far as Troas, he learned that the persecution at Antioch had ceased; not improbably from some decree of Trajan himself. It should be observed, that in the three remaining Epistles, which Ignatius wrote from Troas, to the Churches of Philadelphia and Smyrna, and individually to Polycarp,' he incidentally expresses his heartfelt satisfaction that their prayers had been heard, and that the Church of

a IGNATIUS' Epist. to the Ephes. Sect. 1.

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