Grabe, have reckoned the latter part of the narrative spurious, while accepting the former; but there appears to be a unity about it which requires us either to accept it _in toto_, or to reject it altogether. THE MARTYRDOM OF IGNATIUS. CHAP. I.—_Desire of Ignatius for martyrdom._ When Trajan, not long since,[1427] succeeded to the empire of the Romans, Ignatius, the disciple of John the apostle, a man in all respects of an apostolic character, governed the church of the Antiochians with great care, having with difficulty escaped the former storms of the many persecutions under Domitian, inasmuch as, like a good pilot, by the helm of prayer and fasting, by the earnestness of his teaching, and by his [constant[1428]] spiritual labour, he resisted the flood that rolled against him, fearing [only] lest he should lose any of those who were deficient in courage, or apt to suffer from their simplicity.[1429] Wherefore he rejoiced over the tranquil state of the church, when the persecution ceased for a little time, but was grieved as to himself, that he had not yet attained to a true love to Christ, nor reached the perfect rank of a disciple. For he inwardly reflected, that the confession which is made by martyrdom, would bring him into a yet more intimate relation to the Lord. Wherefore, continuing a few years longer with the church, and, like a divine lamp, enlightening every one’s understanding by his expositions of the [Holy[1430]] Scriptures, he [at length] attained the object of his desire. CHAP. II.—_Ignatius is condemned by Trajan._