summa supplicia, and was never used but for very capital offences, and towards the vilest and most despicable malefactors, under which rank they beheld the Christians, who were so familiarly destined to this kind of death, (that, as Tertullian tells us,) upon any trifling and frivolous pretence, if a famine or an earthquake did but happen, the common outcry was, Christianos ad leones, "Away with the Christians to the lions."

began now to be extinguished, and only crept up and down in private corners. There are that tell us, that Trajan having heard a full account of Ignatius and his sufferings, and how undauntedly he had undergone that bitter death, repented of what he had done, and was particularly moved to mitigate and relax the persecution: whereby (as Metaphrastes observes) not only Ignatius's life, but his death became πολλων προξενος αγαθών, the procurer of great peace and prosperity, and the glory and establishment of the Christian faith.— Some not improbably conceive, that the severe judgments which happened not long after, might have a peculiar influence to dispose the emperor's mind to more tenderness and pity for the remainder of his life. For during his abode at Antioch, there were dreadful and unusual earthquakes, fatal to other places, but which fell most heavy upon Antioch, at that time full more than ordinary, with a vast army and confluence of people from all parts of the world. Among thousands that died, and far greater numbers that were maimed and wounded, Pedo the consul lost his life; and Trajan himself, had he not escaped out at a window, had undergone the same fate. Accidents which I doubt not prepared his mind to a more serious consideration and regard of things. Though these calamities happened not till some years after Ignatius's death.

9. Among other Christians that were mournful spectators of this tragic scene, were the deacons I mentioned, who had been the companions of his journey, who bore not the least part in the sorrows of that day. And that they might not return home with nothing but the account of so sad a story, they gathered up the bones which the wild beasts had spared, and transported them to Antioch, where they were joyfully received, and honorably entombed in the cemetery, without the gate that leads to Daphne. A passage which Chrysostom, according to his rhetorical vein, elegantly amplifies as the great honor and treasure of that place. From hence, in the reign of Theodosius, they were, by his command, with mighty pomp and solemnity, removed to the Tycheon within the city; a temple heretofore dedicated to the public genius of the city, but now consecrated to the memory of the martyr. And for their translation afterwards to Rome, and the miracles said to be done by them, they that are further curious, 11. Whether these judgments were immediate may inquire. For indeed I am not now at leisure instances of the Divine displeasure for the severity for these things. But I can direct the reader to used against the Christians, and particularly for one that will give him very punctual and particu- their cruelty to Ignatius, I will not say. Certain lar accounts of them, and in what places the seve- it is, that the Christian church had a mighty loss ral parcels of his relics are bestowed; no less than in so useful and excellent a person. For he was a five churches in Rome enriched with them, be- good man, one in whose breast the true spirit of sides others in Naples, Sicily, France, Flanders, religion did eminently dwell; a man of very modeGermany, and indeed where not? And verily, rate and mortified affections, in which sense he but that some men have a very happy faculty at doubtless intended that famous saying, so much doing wonders by multiplication, a man would be celebrated by the ancients, O EMO】 EPNE EΣapt to wonder how a few bones (and they were TAYPATAI. "My love is crucified;" that is, (for not many which the lions spared) could be able to that purpose he explains it in the very words to serve so many several churches. I could like- that follow,) his appetites and desires were cruciwise tell him a long story of the various travels fied to the world, and all the lusts and pleasures and donations of St. Ignatius's head, and by what of it. We may, with St. Chrysostom, consider him good fortune it came at last to the Jesuits' college in a threefold capacity, as an apostle, a bisnop, and at Rome, where it is richly enshrined, solemnly a martyr. As an apostle (in the larger acceptaand religiously worshipped, but that I am afraid my reader will give me no thanks for my pains.

10. About this time, or a little before, while Trajan was yet at Antioch, he stopped, or at least mitigated the persecution against Christians; for having had an account from Pliny, the proconsul of Bithynia, (whom he had employed to that purpose,) concerning the innocency and simplicity of the Christians, that they were a harmless and inoffensive generation; and lately received a letter from Tiberianus, governor of Palestina Prima, wherein he told him, that he was wearied out in executing the laws against the Galileans, who crowded themselves in such multitudes to execution, that he could neither by persuasion nor threatenings keep them from owning themselves to be Christians, further praying his majesty's advice in that affair: hereupon he gave command, that no inquisition should be made after the Christians, though if any of them offered themselves, execution should be done upon them: so that the fire which had hitherto flamed and burned out,

tion of the word, he being as the Greek offices style him, "the immediate successor of the apostles in their see") he was careful to diffuse and propagate the genuine doctrine which he had received of the apostles, and took a kind of oecumenical care of all churches. Even in his passage to Rome he surveyed ras kara Rodiv zapoikias, as Eusebius tells us, the diocesses, or churches, that belonged to all the cities whither he came; confirming them by his sermons and exhortations, and directing epistles to several of the principals for their further order and establishment in the faith. As a bishop, he was a diligent, faithful, and industrious pastor, infinitely careful of his charge; which though so exceedingly vast and numerous, he prudently instructed, governed, and superintended, and that in the midst of ticklish and troublesome times, above forty years together. He had a true and unchangeable love for his people; and when ravished from them in order to his martyrdom, there was not any church to whom he wrote, but he particularly begged their prayers to

angel in a dream, sent and redeemed Polycarp,
(then but a child,) of some who sold him, brought
him home, took care of his education, and finding
him a youth of ripe and pregnant parts, as he grew
up made him the major domo and steward of her
house; whose charity, it seems, he dispensed with
a very liberal hand, insomuch, that during her ab-
sence he had emptied all her barns and store-
houses to the uses of the poor. For which being
charged by his fellow-servants at her return, she
not knowing then to what purpose he had em-
ployed them, called for the keys, and commanded
him to resign his trust; which was no sooner
done, but at her entrance in, she found all places
full, and in as good condition as she had left them,
which his prayers and intercession with Heaven
had again replenished. As, indeed, Heaven can
be sometimes content rather to work a miracle,
than charity shall suffer and fare the worse for its
kindness and bounty. In his younger years he is
said to have been instructed in the Christian faith,
by Bucolus, whom the same Menæon elsewhere
informs us St. John had consecrated bishop of
Smyrna however, authors of more unquestion-
able credit and ancient date tell us, that he was
St. John's disciple, and not his only, but as Iren-
æus, who was his scholar, (followed herein by
St. Jerome,) assures us, he was taught by the
apostles, and familiarly conversed with many who
had seen our Lord in the flesh.

though he confesses there were some that made mention of it; nor is this circumstance taken notice of by any other ancient writer, nor that bishop's neglecting of his charge well consistent with St. Polycarp's care and industry, I shall leave the story as I find it. Though it cannot be denied but that Smyrna was near to Ephesus, as St. Clemens says that city also was, and that St. John seems to have had a more than ordinary regard to that church; it being, next Ephesus, the first of those seven famous Asian churches to whom he directed his epistles, and St. Polycarp this time bishop of it: for that he was "that angel of the church at Smyrna," to whom that apocalyptical epistle was sent, is not only highly probable, but by a learned man put past all question. I must confess that the character and circumstances ascribed by St. John to the angel of that church seem very exactly to agree with Polycarp, and with no other bishop of that church (about those times especially) that we read of in the history of the church. And whoever compares the account of St. Polycarp's martyrdom, with the notices and intimations which the Apocalypse there gives of that person's sufferings and death, will find the prophecy and the event suit together. That which may seem to make most against it, is the long time of his presidency over that see: seeing by this account he must sit at least seventy-four years bishop of that church, from the latter end of Domitian's reign (when the Apocalypse was written) to the persecution under M. Aurelius, when he suffered. To which no other solution needs to be given, than that his great, nay extreme age at the time of his death, renders it not at all improbable; especially when we find, several ages after, that Remigius, bishop of Rhemes, sat seventy-four years bishop of that place.

2. Bucolus, the vigilant and industrious bishop of Smyrna, being dead, (by whom St. Polycarp was, as we are told, made deacon and catechist of that church, an office which he discharged with great diligence and success,) Polycarp was ordained in his room, according to Bucolus's own prediction, who, as the Greeks report, had in his lifetime foretold that he should be his successor. He was constituted by St. John, say the ancients 3. It was not many years after St. John's death, generally; though Irenæus, followed herein by the when the persecution under Trajan began to be chronicle of Alexandria, affirms it to have been reinforced, wherein the eastern parts had a very done by the apostles: whether any of the apos- large share, ann. Chr. 107. Ignatius was contles besides St. John were then alive, or whether demned by the emperor, at Antioch, and sentenced he means apostolic persons, (commonly styled apos- to be transported to Rome, in order to his executles in the writings of the church,) who joined with tion. In his voyage thither he put in at Smyrna, St. John in the consecration. Eusebius says, that to salute and converse with Polycarp; these holy Polycarp was familiarly conversant with the apos- men mutually comforting and encouraging each tles, and received the government of the church other, and conferring together about the affairs of of Smyrna from those who had been eye-witnesses the church. From Smyrna, Ignatius and his comand ministers of our Lord. It makes not a little pany sailed to Troas, whence he sent back an for the honor of St. Polycarp, and argues his epistle to the church of Smyrna, wherein he enmighty diligence and solicitude for the good of deavors to fortify them against the errors of the souls, that, (as we shall note more anon,) Ignatius times, which had crept in amongst them; espepassing to his martyrdom, wrote to him, and par- cially against those who undermined our Lord's ticularly recommended to him the inspection and humanity, and denied his coming in the flesh, afoversight of his church at Antioch; knowing him, firming him to have suffered only in an imaginary (says Eusebius,) to be truly an apostolical man, and phantastic body. An opinion (which as it deand being assured that he would use his utmost served) he severely censures, and strongly refutes. care and fidelity in that matter. The author of He further presses them to a due observance and the Alexandrian Chronicle tells us, that it was the regard of their bishop, and those spiritual guides bishop of Smyrna (who could not well be any other and ministers which, under him, were set over than St. Polycarp) to whom St. John committed them; and that they would despatch a messenger the tutorage and education of the young man, on purpose to the church of Antioch, to congratu whom he took up in his visitation, who ran away, late that peace and tranquillity which then began and became captain of a company of loose and to be restored to them. Besides this, he wrote debauched highwaymen, and was afterwards re-particularly to St. Polycarp, whom he knew to be duced and reclaimed by that apostle. But seeing a man of an apostolic temper, a person of singuClemens Alexandrinus, who relates the story, sets lar faithfulness and integrity; recommending to down neither the name of the bishop, nor the city, him the care and superintendency of his disconso

Rome to confer and discourse with Anicetus, "by reason of a certain controversy concerning the day whereon Easter was to be celebrated." It is true, he says that they differed a little about some other things; but this hindered not, but that the other was the main errand and inducement of his voyage thither: though even about that, (as he adds,) there was no great contention between them; for those holy and blessed souls, knowing the main and vital parts of religion not to be concerned in rituals and external observances, mutually saluted and embraced each other. They could not indeed so satisfy one another, as that either would quit the customs which they had observed, but were content still to retain their own sentiments, without violating that charity which was the great and common law of their religion. In token whereof they communicated together at the holy sacrament; and Anicetus, to put the greater honor upon St. Polycarp, gave him leave to consecrate the eucharist in his own church: after which they parted peaceably; each side, though retaining their ancient rites, yet maintaining the peace and communion of the church. The ancient Synodicon tells us, that a provincial synod was held at Rome about this matter, by Anicetus, Polycarp, and ten other bishops, where it was decreed that Easter should not be kept at the time, nor after the rites and manner of the Jews, but be celebrated on the eminent and great Lord's-day that followed after it. But improbable it is that St. Polycarp should give his vote to any such determination, when we know that he could not agree with Anicetus in this controversy, and that he left Rome with the same judgment and practice herein wherewith he came thither.

late church of Antioch. In the epistle itself, as | extant at this day, there are many short and useful rules and precepts of life, especially such as concern the pastoral and episcopal office. And here again he renews his request concerning Antioch, that a messenger might be sent from Smyrna to that church, and that St. Polycarp would write to other churches to do the like: a thing which he would have done himself, had not his hasty departure from Troas prevented him. And more than this, we find not concerning Polycarp for many years after, till some unhappy differences in the church brought him upon the public stage. 4. It happened that the quartodeciman controversy about the observation of Easter, began to grow very high between the eastern and western churches; each standing very stifly upon their own way, and justifying themselves by apostolical practice and tradition. That this fire might not break out into a greater flame, St. Polycarp undertakes a journey to Rome, to interpose with those who were the main supports and champions of the opposite party, and gave life and spirit to the controversy. Though the exact time of his coming hither cannot precisely be defined, yet will it in a great measure depend upon Anicetus's succession to that see, in whose time he came thither. Now, evident it is, that almost all the ancient catalogues place him before Soter, and next to Pius, whom he succeeded. This succession Eusebius places ann. Chr. 154; a computation certainly much truer than that of Baronius, who places it in the year 167; and consonantly to this the Chronicle of Alexandria places St. Polycarp's coming to Rome, ann. Chr. 158, Anton. Imp. 21. It is true indeed, that in two ancient catalogues of the bishops of Rome, set down by Optatus and St. Augustine, 5. During his stay at Rome he mainly set himAnicetus is set before Pius, and made immediately self to convince gainsayers, testifying the truth of to succeed Hyginus; by which account he must those doctrines which he had received from the be removed fifteen years higher, for so long Euse- apostles; whereby he reclaimed many to the combius positively says Pius sat. And methinks it munion of the church, who had been infected and seems to look a little this way, that Eusebius hav-, overrun with errors, especially the pernicious hereing given an account of the emperor Antoninus sies of Marcion and Valentinus. And when MarPius's rescript in behalf of the Christians, (grant- cion meeting him one day accidentally in the ed by him in his third consulship, ann. Chr. 140, street, and ill resenting it that he did not salute or thereabouts,) immediately adds, that about the him, called out to him, " Polycarp, own us" the time of the things spoken of, Anicetus governed good man replied in a just indignation, "I own the church of Rome, and Polycarp came thither thee to be the first-born of Satan." So religiously upon this errand; the late peace and indulgence cautious (says Irenæus) were the apostles and their granted to the Christians probably administering followers, not so much as by discourse to commuboth opportunity and encouragement to his jour-nicate with any that did adulterate and corrupt ney. But seeing this scheme of times contradicts the truth; observing St. Paul's rule. "A man that Eusebius's plain and positive account in other places, and that most ancient catalogues, especially that of Iranæus and Hegesippus (who both lived and were at Rome in the time of Anicetus himself) constantly place Anicetus next to Pius, I dare not disturb this ancient and almost uacontrolled account of things, till I can meet with better evidence for this matter. But whenever it was, over he came to Anicetus, to confer with him about this affair; which makes me the more wonder at the learned Monsieur Valois, who with so peremptory a confidence denies that Polycarp came to Rome upon this errand; and that it was not the difference about the paschal solemnity, but some other controversies that brought him thither, when as Irenæus's express words are, (if Eusebius rightly represent them,) that he came to

is a heretic, after the first and second admonition, reject; knowing that he that is such is perverted, and sinneth, being condemned of himself." Indeed St. Polycarp's pious and devout mind was fermented with a mighty zeal and abhorrency of the poisonous and pestilent principles, which in those times corrupted the simplicity of the Christian faith; insomuch, that when at any time he heard any thing of that nature, he was wont presently to stop his ears, and cry out, "Good God, into what times hast thou reserved me, that I should hear such things!" immediately avoiding the place where he had heard any such discourse. And the same dislike he manifested, in all the epistles which he wrote either to neighbor-churches, or particular persons, warning them of errors, and exhorting them to continue steadfast in the truth. This zeal

to confute them than to mention them. Concerning his sufferings and martyrdom, we have a full and particular relation in a letter of the church of Smyrna, written not long after his death to the church of Philomelum, (or more truly Philadel phia,) and in the nature of an encyclical epistle, to all the diocesses (napoikiais) of the holy catholic church; the far greatest part whereof Eusebius has inserted into his history, leaving out only the beginning and the end, though the entire epistle, together with its ancient version, or rather paraphrase, is since published by bishop Usher. It was penned by Eauristus; and afterwards (as appears by their several subscriptions at the end of it) transcribed out of Irenæus's copy by Caius, contemporary and familiar with Irenæus; out of his by one Socrates, at Corinth; and from his by Pionius, who had with great diligence found it out. A piece it is that challenges a singular esteem and reverence both for the subject matter, and the antiquity of it, with which Scaliger thinks every serious and devout mind must needs be so affected, as never to think it has enough of it; professing, for his own part, that he never met with any thing in all the history of the church, with the reading whereof he was more transported, so that he seemed no longer to be himself. Which effect that it may have upon the pious, well-disposed reader, we shall present him with this following account.

against heretics, and especially his carriage towards Marcion, we may suppose he learnt in a great measure from St. John, of whom he was wont to tell, that going into a bath at Ephesus, and espying Cerinthus the heresiarch there, he presently started back: "Let us begone," said he to his companions, "lest the bath wherein there is Cerinthus, the enemy of the truth, fall upon our heads." This passage (says Irenæus) some yet alive heard from St. Polycarp's own mouth, and himself no doubt among the rest; for so he tells us elsewhere, that in his youth, when he was with St. Polycarp in the lesser Asia, he took such particular notice of things, that he perfectly remembered the very place where he used to sit while he discoursed, his goings out and coming in, the shape of his body, and the manner of his life, his discourses to the people, and the account he was wont to give of his familiar converse with St. John, and others who had seen our Lord, whose sayings he rehearsed, and whatever they had told him concerning our Saviour, concerning his miracles and his doctrine, which themselves had either seen or heard, agreeing exactly with the relations of the sacred history. All which Irenæus tells us he particularly took notice of, and faithfully treasured them up in his mind, and made them part of his constant meditation. These are all the material remarks which I find among the ancients concerning Polycarp, during the time of his government of the church at Smyrna. Indeed there are several miracles and particular passages of his life, related by the above-mentioned Pionius, which tend infinitely to exalt the honor of this holy man. But seeing the author is obscure, and that we can have no reasonable satisfaction who he was, and whence he borrowed his notices and accounts of things, I choose rather to suspend my belief, than to entertain the reader with those (at best uncertain) re-fulness, and that our Lord had given leave to his lations which he has given us.

6. In the reign of M. Antoninus and L. Verus, began a severe persecution (whether fourth or fifth, let others inquire) against the Christians. Melito, bishop of Sardis, who lived at that time, and dedicated his apology to the emperors, making mention of new edicts and decrees which the emperors had issued out through Asia, by virtue whereof impudent and greedy informers spoiled and vexed the innocent Christians. But the storm increased into a more violent tempest about the seventh year of their reign, ann. Chr. 167, when the emperor Marcus Antoninus, designing an expedition against the Marcomani, the terror of whom had sufficiently awakened them at Rome, summoned the priests together, and began more solemnly to celebrate their religious rites; and no doubt but he was told that there was no better way to propitiate and atone the gods, than to bear hard upon the Christians, generally looked upon as the most open and hateful enemies to their gods. And now it was that St. Polycarp, after a long and diligent discharge of his duty in his episcopal station, received his crown. So vastly wide of the mark are the later Greeks, making him, in their public offices to suffer martyrdom under the Decian persecution. Nor much nearer is that of Socrates, (however he fell into the error,) who tells us that he was martyred under Gordianus; mistakes so extravagant, that there needs no more

7. The persecution growing hot at Smyrna, and many having already sealed their confession with their blood, the general outcry was "away with the impious," (or the atheists, such they generally called and accounted the Christians,) "let Polycarp be sought for." The good man was not disturbed at the news, but resolved to endure the brunt; till his friends, knowing his singular use

disciples, when persecuted in one city to flee to another, prevailed with him to withdraw into a neighboring village; where, with a few companions, he continued day and night in prayer, earnestly interceding with Heaven (as aforetime it had ever been his custom) for the peace and tranquillity of all the churches in the world. Three days before his apprehension, falling at night, as he was at prayer, into a trance, he dreamed that his pillow was on fire, and burned to ashes; which when he awakened, he told his friends was a prophetic presage that he should be burned alive for the cause of Christ. In the mean time he was every where narrowly sought for; upon notice whereof his friends persuaded him to retire into another village; whither he was no sooner come, but his enemies were at hand, who seizing upon a couple of youths, (one of whom by stripes they forced to a confession,) were by them conducted to his lodging. Entering the house at evening, they perceived him to be in bed in an upper room; and though, upon notice before-hand of their coming, he might easily have saved himself by slipping into another house, yet he refused, saying, "The will of the Lord be done." Understanding his persecutors were there, he came down and saluted them with a very cheerful and gentle countenance; insomuch, that they who had not hitherto known him, wondered to behold so venerable a person, of so great age, and so grave