Archaioskopia, or, A view of antiquity presented in a short but sufficient account of some of the fathers, men famous in their generations who lived within, or near the first three hundred years after Christ : serving as a light to the studious, that they may peruse with better judgment and improve to greater advantage the venerable monuments of those eminent worthies / by J.H.

1. Ignatius Antiochenus.

§1.AS touching Ignatius, (sur∣named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that Anci∣ent and Eminent Bishop and Martyr, what Coun∣try-man he was, how brought up and Educated, in what manner and by what means converted unto the Chri∣stian Faith, and advanced unto the weightier functions in the Church, is no where extant nor recorded in history. The relation of Nice∣phorus seems fabulous, and inconsistent with what is to be found in the Epistles attributed by some unto Ignatius himself, wherein 'tis said, that he never saw Christ corporally or in the flesh. He therefore could not be (as

the above-named Author reports him to have been) that little Child that Christ cal∣led unto him and set in the midst of his Di∣sciples, commending simplicity unto them, and saying, Except ye be converted, and be∣come as little children, ye shall not enter into the kingdom of heaven.

But though he so saw not the Lord Jesus, yet did he live, and familiarly converse with them, that had so seen him; being (as is generally received) the Disciple of the Apostle Iobn, as were also his contempora∣ries, Papias Bishop of Hierap••lis, and Poly∣carp ordained by the said Apostle Bishop of Smyrna, as was our Ignatius Bishop of An∣tioch by the Apostle Peter, of whose right hand (saith Theodoret) he received 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; of which Church he was the third Pastor or Bishop, the Apostle Peter be∣ing the first, to whom next succeeded Evo∣dius, one of the seventy Disciples, as saith Dorotheus. Eusebius makes Ev••dius the first, and our Ignatius the second Pastor there; which is true indeed of the fixed Bishops of that City: for Peter stayed but a while there, and then departed unto Ierusalem and other Eastern Regions. If therefore the Apostle Peter begin the Catalogue (as some make him to do) then is he the third; but if Evodint (as others) then the second Bishop of that place.

His zeal toward the house of God was ex∣ceeding great, even burning hot; for which he was had in as great esteem, and most ac∣ceptable unto those of chiefest note, especially Polycarp and the rest of the Asian Bishops:

whereof they gave an ample testimony by their flocking to him as the most famous man of all the East, when they heard that he was lead bound toward Rome. For in his way, being at Smyrna, the neighboring Churches having notice thereof, sent each of them their messengers to salute and visit him in their be∣half; among whom were the Bishops of some of those places, accompanied by the Elders and Deacons; the like also was performed by the Bishop of Philadelphia, upon his coming to Troas; An evident demonstration of the high and more then ordinary respect which they bare unto him; and his answerable worth who (as they deemed) deserved it from them.

§ 2. He was accounted the first and chief of the Oriental Bishops, as excelling them all, both in the holiness of his life, and his power∣fulness in Preaching the Gospel; as well as in the prerogative of his seat: yea among the Fathers of the Primitive Church he holds the first place: A Doctor in every regard blessed; whom Bernard stiles by the name of the great Ignatius, our Martyr, with whose precious reliques (saith he) our poverty is inriched: a most holy Man, and altogether the most Ancient of all now extant; one truly Divine, and even unto our memory fa∣mous and in the mouthes of many: a clear evidence of his admirable worth, and that variety of the gifts of the holy Ghost where∣with he was choicely adorned, a man of emi∣nent Sanctity, as also a singular and ••ervent lover of our Lord Jesus Christ; in publishing the word of God very zealous and no less

Learned; in so much as his Learning, as well as his vertues were celebrated of old; amongst which, the magnanimity of his spirit in the cause of Christ, happily conjoyned with sweet humility and holy simplicity, did add not the least lustre to this accomplish'd Martyr.

§ 3. The remains of his Learning and la∣bors are only some few Epistles, written by him unto several Churches and Persons not long before his death; which as a certain well drawn picture do excellently represent and give us a lively image of him: for therein are notably discovered his vigorous and sin∣gular love to Christ, his fervent zeal for God and his glory, his admirable and undaunted courage and magnanimity in his cause, ac∣companied with such sweet humility and ex∣emplary meekness of Spirit, that as in all he shewed himself to be a true Disciple and fol∣lower of Christ, so may he well serve as a pattern for the imitation of succeeding gene∣ration. Talis erat sublimis illius animi sub∣missio, & è contra, ejusdem submissi animi sub∣limitas, ut mirâ quadam connexione summis ima conjungat, quae admiratione & delectatione animum simul afficiant. Such was the sub∣mission of that sublime soul, and on the other side, such the sublimity of that sub∣misse soul, that with a certain admirable connexion he joyned together the low∣est with the highest, both which may well affect the mind with wonderment and delight.

These Epistles do amount (as now ex∣tant) unto the number of fifteen, and may be divided or ranked in three sorts. 1. Such as are Genuine, and for the main and bulk of them by most apprehended and granted to be his; of which Casaubon thus▪ For the Epistles of Ignatius, to deny them to be (those) of that most ancient Martyr, and Bi∣shop of Antioch, would be Heresie at this day; and verily as for some of them, we shall else where (if it shall please the Lord) defend their antiquity by new reasons.

These are six in number, though common∣ly thought to be seven, because so many are said to have been collected by Polycarp Bishop of Smyrna, and so many are contained in the catalogues both of Eusebius and Ierom. But that skillful Antiquary the Reverend Vsher conceives, that the Epistle to Polycarp (which is reckoned among, and makes up the seven) is none of his; Ignatius writing no peculiar Epistle unto him, but that unto the Church of Smyrna only, directed both unto them, and also unto him joyntly, as their Bishop or Pa∣stour: And this (saith that learned Author) I do not at all doubt to have been in the mind of Ierom; whose words, (Et propriè ad Po∣lycarpum commendans illi Antiochensem Eccle∣siam) are to be read as in a Parenthesis, not as denoting a distinct Epistle from that to those of Smyrna, but as relating to the same. For (as the quick eyed Casanbon observes) those words of Ignatius mentioned by Ierom immediately after, (in quâ arte) are not ta∣ken out of the Epistle to Polycarp, (as Baroni∣us imagined) but out of that unto the Church

of Smyrna, where only to this day they are to be read, and not in the other. And Eusebi∣us produceth the same words out of the E∣pistle to the Smyrncans: Thus, Hic Ignatius cum Smyrnaeis scriberet, &c. Hence Honorius Augustodunensis, in his Book de luminaribus Ecclesiae, (being an Epitome of Ierome, Ben∣nadius, Isodore Hispalensis, Beda and others) enumerating the Epistles of Ignatius, altoge∣ther omits that unto Polycarpus, which there∣fore ought to be (and is by Vsher according∣ly) ranked among the second sort of his E∣pistles.

The six Genuine Epistles then are these,

• His Epistle
  • 1. To the Ephe∣sians, wherein he mentions Onesimus their Pastour.
  • 2. To the Church of Magnesia, lying on the River Me∣ander, whose Bi∣shop was Dama.
  • 3. To the Church of Trallis, whose Overseer was Poly∣bius.
  • 4. To the Church of Rome.
    • All these were writ∣ten at Smyr∣na in his journey from Syria to Rome.

• His Epistle
  • 5. To the Church of Philadelphia.
  • 6. To the Church of Smyrna.
    • Written from Tro∣as.

Which yet the Centurists leave to the con∣sideration of the diligent Reader, how un¦likely it is that they who conducted him should go so much out of the direct way and Road leading to Rome, and fetch so great a compass about in their journey.

Though these (and these only) are judg∣ed to be genuine, yet have they not escaped the hands of those who have offered no small injury unto them; having most unworthily corrupted these ancient Reliques, partly by addition and interpolation of what never fell from the pen of Ignatius, and partly by dimi∣nution and substraction of that which they saw would prove of disadvantage and preju∣dicial unto them. These Epistles (saith Chemnitius) have in them many sentences not to be contemned, especially as they are read in the Greek, but withal there are ming∣led other things, not a few, which verily have not in them Apostolical Gravity: It's most certain therefore (saith Cook) that his Epistles are either supposititious, or at least fil∣thily corrupted; so mangled and changed by insertion or resection. That (saith Rivet) they are of little or no credit, but only in those things wherein they do agree with the wri∣tings of the Apostles, from whose Doctrine that Ignatius did not recede, both his Piety and Learning do perswade us. So that even those six Genuine Epistles, through the foul abuse that hath been offered unto them, have clearly lost much of that authority which they they had of old.

For the discovery of this fraud, take a few instances: In Epist. ad Philadelph. mention is

made of this Heresie; that there was in Christ no humane Soul: yet was Apollinarius Laodi∣cenus the first author thereof, who lived a∣bout the year 370, a long time after Ignati∣us. And as this is foysted in, so are those words left out, which are cited by Theodoret, in Dialog. 3. being taken by him out of the Epistle to the Smyrneans: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e, They, saith he, (speaking of those Hereticks that denyed the truth of Christ's flesh) admit not of Eucharists and oblations, but reject them, be∣cause from the Eucharist is proved the truth of Christ's flesh. For thus doth Tertullian learn∣edly argue, lib. 4. contra Marcionem.

Quod est phantasma, figuram capere non potest: Atqui Corpus Christi capit figuram, scil. panem: Igitur Corpus Christi non est phantasma.

I wonder therefore (saith Scultetus) what judgment they have, who bring this place of Ignatius to establish trans and consubstantiati∣on. That passage also mentioned by Ierom, (Ignatius that Apostolical man boldly writes, that the Lord chose Apostles who were sin∣ners above all men) is not now to be found, which yet Ierom had out of one of the seven, (if not rather six) Epistles contained in his catalogue, for he speaks of (and therefore 'tis probable he had seen) no more.

The second sort of Epistles are such as are dubious, and concerning which it is very que∣stionable whether they be his or no: of these there be also six in number, being the second collection, made (as the reverend Vsher con∣jectures)

by one Stephanus Gobarus Tritheita about the year 580: by Anastasius Patriarch of Antioch, about the year 595: and by the Pub∣lisher of the Constantinopolitan Chronicle, a∣bout the year 630. So that in the sixth Century after Christ, they grew up to the number of 12, coming out of the same Shop that vented the Canons of the Apostles, augmented by the ad∣dition of 35 to the former; as also the Apo∣stolical Constitutions variously trimmed and altered. So that these are of a much later date than the former, the only Genuine Birth of this famous Martyr.

These latter six are

1. Epistola ad Mariam Cassabolitam, or (as some call her) Zarbensem. In two ancient Manuscripts she is stiled Maria Proselyta Chas∣sabolorum, or Castabolorum. It seems to be derived from the place of her Birth or Abode, or both, which may be a City in Cilicia, in the lesser Asia, not far from Tarsus, famous for the Birth of the Apostle Paul there. For so I find Strabo making Castabala to be a Town of Cilicia, situate somewhat near un∣to the Mountain Taurus. Pliny also reckons it for one of the inland Towns of this Coun∣try, near unto which are the Anazarbeni, now called Caesar-Augustani: the Inhabitants of the City Anazarbus (fruitful in Olives, saith Rhodignie) the Birth place of the Re∣nowned Dioscorides, as also of Oppian the Poet: so Stephanus Bizantii, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· To whom add Niger, thus speaking, The City Cesarea was aforetime called Anazarbeum, situate near the Moun∣tain Anazarbeum: Again, Castabala also is a∣nother

Town beside the Mountain Taurus. So that with a little alteration (which might happen through time and the errour of Tran∣scribers) she might have the name of Casso∣bolita from the one, and of Zarbensis from the other of those Towns. Accordingly I find in one of the Latine Versions, this Epi∣stle inscribed thus, Ad Mariam Cassobolitam, sive Castabalitam: And so doth the Reverend Primate chuse to name her in the same Cha∣pter.

The Scholiast upon this Epistle, thinks this to be that Mary whom, among others, the A∣postle Paul salutes, Rom. 16. 6. a woman of singular piety, and stiled by our Author, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most accom∣plished for wisdom and learning, and his most learned Daughter.

2. To Polycarp Bishop of Smyrna.

3. To the Church of Tarsis.

4. To the Church of Antioch.

5. To Hero Deacon of Antioch.

6. To the Church at Philippi.

Baronius is very confident, that these as well as the former are Ignatii germanas eas∣demque sincerissimas, The true and unfeigned Epistles of Ignatius: supposing that none can rationally doubt thereof, who will compare them together; seeing that in the judgment of all the Learned, their agreement in stile, character and many other notes of words, sen∣tences and things doth plainly speak out and evidence so much; Than which (saith he) a better proof cannot be brought or desired▪ so that there is no ground for the least suspici∣on of imposture. But these big words of his

upon examination will appear to be of little or no force, as the Reverend Vsher shews: for as touching the likeness of stile, &c. be∣tween these Epistles, it is not such or so great, but he that would counterfeit Ignatius, might easily imitate him so far. The Forger observ∣ed some forms of speech and composition, frequently occurring and familiar to him, which he conceived was for his purpose care∣fully to retain. He considered that Ignatius delighted in compounding words with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the end, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the beginning: for as he himself was surnamed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so are the Ephesians praised by him as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which words and the like he useth also in other of his Epistles. Hence the same words are taken up by the framer of these Epistles. So likewise in the true Ignatius we meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. wherein he is imitated by his counterfeit, as also in divers other expressions and sentences, which the Impostor might do without any great difficulty: so that it ought not to seem strange, if there be in some sort an uniformi∣ty of stiles found in them.

Besides, the deceit may be discerned by some passages contained in these, which can∣not be imagined ever to have fallen from the pen of Ignatius, e. g. This is reckoned among the Heresies sown by the Ministers of Satan, that Christ is he who is God over all. A∣gain, if any one shall fast on the Lord's day, or Sabbath (one only excepted) he is a mur∣derer of Christ: Also, if any one celebrate the Pascha with the Jews, or receive the sym∣bol

of the Festivity, he is partaker with those who slew the Lord and his Apostles: where∣in he condemns the Romans, who used to fast on the Sabbath: and Polycarp, whom he calls most blessed, together with the Asian or Eastern Churches, who kept the Pascha or Easter after the manner of the Jews. viz. as to the day whereon they observed it: which plainly shew the Author of these Epistles to have been some latter, obscure and absurd fel∣low, altogether unlike Ignatius. Moreover, in these Epistles there is some mention of some stiled Laborantes, who are ranked a∣mong the orders of the Clergy: And Diaco∣nissae, & cujusdam Divini cursoris, or Letter∣carrier, of which Functions or Offices Eccle∣siastical, there is a deep silence among the An∣cients; which, how could it have been, had Ignatius written so plainly of them? Lastly, writing to Polycarp, he thus speaks, Attend unto your Bishop, that God may to you: what had he forgot, that he wrote to a Bi∣shop? Almost throughout this whole Epi∣stle, I find, saith Scultetus, the genuine Igna∣tius wanting. And well might he say so, had he only taken notice of those two words, which argues the Author to have been but a mean Grecian, and very unskillful in that language, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if the copious Greek were destitute of words, by which to express the Latine depo∣sita and accepta.

Upon such considerations as these, the fa∣mous Whitaker thus concludes concerning five of these latter Epistles: (for he accounts the Genuine to be seven, because that to Pa∣lycarp

is reckoned as distinct from that unto the Church of Smyrna, both by Eusebius and Ierom) It's apparent (saith he) that five of these are without doubt adulterate and spuri∣ous: Again, it's certain these are suppositi∣ous, and foisted in by others. And therefore though Baronius do affirm, that four of these should be added by the Philippians, unto the former, collected by Polycarp, and sent unto them; and that they were afterward com∣monly known both to the Greeks and Latines (which yet neither Eusebius among the Greeks, nor Ierom among the Latines (both of them curious enough in their enquiries) came to the sight and knowledge of) who can imagine, and would give credit thereunto upon the bare report of the Cardinal?

—Credat Iudaeus Apella, Non ego.

Besides these, there are three more of a later date added to the former by Antiocbus the Monk, who lived under the Emperour Heraclius, and so seems to be coetaneous with the Constantinopolitan Chronicler, one of those formerly mentioned, who collected the second rank of Epistles, between which two collections there could therefore be no great distance of time. Thus now at last they are grown up to the number of fifteen: the three last added are,

1. One unto the Virgin Mary, together with her answer.

2. Two unto the Apostle Iohn. Which, saith Bellarmine, are not to be

found among the Greek Copies of his Epistles, nor do they at all savour of the Gravity of Ignatius his stile. And Baronius leaves it to the prudence of the pious Reader, whether he will allow them any credit or no: Only (saith he) we know that they are cited by Bernard, and some later•• Authors make men∣tion of them: But (saith Possevine) they are of no such certain credit as the other; yea, seeing they are not found written in Greek, nor mentioned by any of the ancient Fathers, ad Bernardum usque, unto the obscure age of Bernard: It's the safer course in my judgment (saith Mastraeus) to rank them among the number of Apocryphal Writings, or at least to account them not altogether certain and ge∣nuine. So faintly and dubiously do even the Romanists themselves speak of the authority of these three last Epistles.

Hence may we observe with what caution the Epistles of Ignatius, even the most re∣ceived and undoubted (since so corrupted) are to be made use of; and upon how weak and sandy a foundation (viz. the pretended authority of Ignatius) the Papists build their unsound Doctrines, of superstitious honour∣ing the Virgin Mary, of the name of Pope given to the Bishops of Rome, of the real presence, of collegiate and cloystered Virgins, of the vertue of the Sign of the Cross to ter∣rifie the Devil, of their Feasts and lenten Fast, of the authority of Traditions and of the Church of Rome. And well may they be driven to such shifts, who shun the Scripture•• as insufficient: yea, justly are they given up to these delusions, who not contenting them∣selves

with the Sacred Oracles alone, and the Doctrines contained in them, (which are able to make perfect, and wise unto salva∣tion) do fansie and devise new ones in their own brains, and then Coyn and im∣pose authorities pretendedly Ancient for the maintaining of them.

Frivolous therefore and vain is the flourish of Baronius; that it came to pass by the admi∣rable Counsel and providence of God, that these Epistles should all of them be written by Ignatius, and notwithstanding the ship∣wrack which so many writings have suffer'd, yet that these should be preserved intire and uncorrupt: whereas 'tis very evident that the greater part of them now extant are coun∣terfeit, and not his, and the genuine misera∣bly corrupted and alter'd. So that it may upon better ground be said, that herein the good providence of God hath been eminent∣ly seen, that he hath been pleased to stir up and assist some of his servants in vindicating the writings of this, and other of the Anci∣ents from the injury that hath been offered them by base and disingenuous spirits, who have preferr'd their own interest before the honour and truth of God; and in plucking off the vizar, and discovering the fraud and Leger-demain of those that would abuse and cheat the world, by the obtrusion of Novelty instead of Antiquity thereupon.

§ 4. His stile savours of a certain holy simplicity, as did the State of the Church at that time, full of gravity, suitable unto a pri∣mitive

Bishop; lively, fiery and solid, be∣coming so glorious a Martyr.

§ 5. That which is chiefly remarkable in these Epistles, are those passages which are mentiond by Eusebius and Ierom, as being most unquestionably such as fell from the pen∣of this blessed Martyr: wherein are in a live∣ly manner drawn and deciphered the purtrai∣ture of his most excellent spirit, his singular and vigorous love to the Lord Jesus, (whose name is said to have been ingraven upon his heart in letters of gold) as also his undaunted courage and Magnanimity in his cause accom∣panied with unconquerable constancy and sweet humility.

1. His earnest desire of Martyrdom, he thus expresseth: From Syria even unto Rome I fight with beasts, by land and sea, night and day; bound with ten Leopards, i.e. with a guard of Souldiers, who are the worse for favors: But I am the more instructed by their injustice, yet neither hereby am I justi∣fied: Would to God I might injoy the beasts which are prepared for me; who, I wish may make quick dispatch with me; and whom I will allure to devour me speedily (lest, as they have been terrified at others, and did not touch them, so they would not dare to touch my body) and if they will not, I will even force them thereunto; Pardon me, I know what is best for me: Now I begin to be a Disciple (of Christ:) desiring nothing of these things which are seen, so I may win Jesus Christ. Let fire, cross, and troops of violent beasts, breaking of bones, dissipa∣tion

of members, contrition of the whole body, and all the torments of the Divel, let them all come upon me, that I may injoy Je∣sus Christ.

2. When he was now condemned to the wild beasts, and with an ardent desire of suf∣fering, heard the Lions roaring; saith he, I am the wheat of God, whom the teeth of wild beasts shall grind, that I may be found the pure or fine bread of God. Immediately before which, go these words. I write to all the Churches, and injoyn them all; because I willingly die for God, if ye hinder not: I beseech you therefore that your love toward me be not unseasonable. Suffer me to be∣come the meat of wild beasts, by whom I may obtain God.

3. His care of the Churches was very great, whom he earnestly presseth to holiness and a conversation becoming the Gospel: And commendeth unto Polycarp, (whom he well knew to be an Apostolical Man), the Flock or Congregation of Antioch; praying him to be careful of the business there, about the ele∣ction of a Bishop or Pastor in his room: ma∣nifesting herein his zeal for God and his glory, as also his cordial affection and fidelity to the brethren.

Besides these, there are in the Epistles other things worthy of notice, though not so un∣doubtedly his, as the above-mention'd; They are such as these.

4. His Creed or brief sum of Christian Do∣ctrine, wherein he accords with the Apostles Creed. His words are, Beloved, I would have you to be fully instructed in (the Do∣ctrine

of) Christ who before all ages was be∣gotten of the Father, afterward made of the Virgin Mary without the company of man; and conversing holily, and without blame, he healed all manner of infirmities and sick∣nesses among the people, and did signs and wonders for the benefit of men, and revealed his Father, one and the only true God; and did undergo his passion, and by his mur∣therers the Jews, suffered on the Cross under Pontius Pilate President, and Herod the King, and was dead, and rose again, and ascended into heaven unto him that sent him, and fitteth at his right hand, and shall come in the end of the world in his Fathers Glory to judge the quick and the dead, and to render unto every one according to his works. He that shall fully know and believe these things is blessed.

5. Though he were one of the most emi∣nent men of his time both for Piety and Learning, yet out of the depth of his humi∣lity he thus speaks of himself, when bound for Christ and his truth and lead toward his Martyrdom; stiling his chains 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: spiritual pearls: although I be bound (saith he) yet am I not to be com∣pared unto any one of you that be at liberty. Again, speaking of the Pastours of the Church; saith he, I blush to be named and accounted in the number of them; for I am not worthy, being the last, lowest or meanest of them, and an abortive thing: he also divers times stiles himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the least.

6. Speaking of the Lords day; let every Chri∣stian, saith he, Celebrate as a Festival, the day of the Lords resurrection, which is the most eminent of all days.

7. A Pious and Religious Man is money Coyned and stamped of God; but a wicked and irreligious Man is false and counter∣feit Coyn of the Devils making, Matth. 22. 20.

8. As touching Antiquity, thus: I have heard, saith he, some to say; I will not be∣lieve if I find not the Gospel among the An∣cient Records. But to such I say, that JESUS CHRIST is to me Antiqui∣ty; whom not to obey is manifest and irre∣missible ruine.

9. The spirit of errour preacheth Self, speaking it's own proper things, or no∣tions, for it is self-pleasing, and glorifies it self: it is bitter, full of falshood, se∣ducing, slippery, proud, arrogant, talka∣tive, dissonant, immensurate, pertinacious, streperous.

10. He warneth the Ephesians to avoid and beware of Hereticks, of whom many were sprung up in his time; and for so do∣ing he commendeth that Church as most pure, renowned, and to be praised of all ages▪ because they denied them passage, who wandred up and down to spread their errours, and shut their ears against them. These Hereticks in his Epistle to the Trallensi∣ans he particularly names, viz. Those who held the Heresie of Simon, as did Menander and Basilides, and their followers, the Ni∣cholaitans, Theodotus, and Cleobulus: gi∣ving

them this Character, that they are vain speakers and seducers, not Christians, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as set Christ to sale, and made a gain of him, fraudulently pretending the name of Christ, and corrupt∣ing the word of the Gospel; mingling the venom of their errour with sugred words, as those that infuse poison into sweet wine, that by the delicious savour and relish there∣of he that drinks it being deceived and ta∣ken, may unawares be destroyed.

11. To the Romans he thus writes: Re∣quest this only for me, that I may be sup∣plied with strength, both within and with∣out not only to say but to will, not only to be called, but also to be found a Christian. A Christian when he is hated of the world, is beloved of God. It is better to die for Christ, then reign to the ends of the earth. Life without Christ is death. My love was Crucified.

§ 6. As touching the cause of his Mar∣tyrdom, it's thus related. When the Em∣perour Trajan returned from the Parthian war, and every where in the Cities com∣manded Heathenish Sacrifices to be offered; which were sharply and justly reprehended by Ignatius even in the presence of Trajan; He was delivered bound with chains unto a band of Souldiers to be carried to Rome; whither being come, he was not long after brought into the Theatre, and there had two fierce Lions let loose upon him, and forth∣with rent and devoured him leaving only the

harder bones; and so according to his desire, the wild beasts became his Sepulchre: which betided him in the Eleventh year of Trajan; and of Christ, One hundred and ten; After he had been Bishop or Pastor of the Church of Antioch the space of fourty years: for he succeeded Evodius in that Office, An. Seventy one, and continued therein unto the year, One hundred and ten. Shortly after, viz. Anno One hundred and eleven, followed a mighty and terrible Earth-quake, wherein many perished in divers places, by the fall of houses which overwhelmed them; among other in the City of Antioch, quam penè to∣tam subruit, which was almost ruin'd by it; At what time the Emperour being there was in great danger, and like to have perished by the fall of the house in which he lived, being drawn out of it through a window and so preserved; this terrible Earth-quake is parti∣cularly described by Dion Cassius.

Notes

• So is Luther called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui divino motu fertur, numi∣ne afflatus: by Urban Rhe∣gius in loc. com. vid. E∣pist. Joan. Frederi in ante Rhegit loc. com. Ni∣cephor. l. 2. c. 35. Magd. cent▪ 2, c. 10.
• Ubi supr••.
• Mat. 18. 2, 3.
• Cent. ib.
• Hieronym. Catalog. Scultet, in Medul.
• Episcopus post Petrum Antiochi•• secundus. Origen. hom. 6. cap. 1. in Lucam. in Synopss. Eccles hist. l. 3. c. 19. Merid. Han∣••••••rs Chronol.
• Cent. 2. c. 10.
• Baron. an∣nal. an. 109. § ••.
• Ib. § 1••.
• Baron. an. 109 § 5. Posseum. apparat.
• Usher Ignat. Epist.
• Theodoret. Dialog. 1. Serm. 7. in Psal. qui ha∣bitat. Montac••te. apparat.
• Euagr. hist. l. 1. c. 16. Eus. l. 3. c. 32. Scultet. Medul. Trithem. de Script.
• ••ivet. Crit. Sac.
• Baron. an. 109. § 12.
• Ibid § 5.
• Ibid. § 11.
• Exercitat, § 15.
• Hist. 3. cap. 32. in cata∣log. Script. Ignat. Epist. cap. 2.
• In catalog.
• Exercitat. 16. cap. 426.
• Hist. lib. 3. cap. 33.
• Cap. 17.
• Cent. 2. cap. 10.
• Examen pat. 1. pag. 198.
• In censur.
• Crit. 〈◊〉〈◊〉
• 〈…〉〈…〉
• Scultet. in medull.
• Lib. 3. ad∣vers. Pelagi.
• Rivet. crit. sac.
• Ignat. E∣pist. cap. 6. & 18.
• Idem ibid. cap. 6.
• Coci Censur. Usher Ignat.
• Geograph. lib. 12. Hist. lib. 5. c. 25.
• Cesarea Au∣gusta Plinio, quae priùs Anazarba. Ptolem.
• Geograph. lib. 5. c. 8. Lect. antiq. lib. 12. cap. 19.
• Vadian. E∣pit.
• Lib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• In Geograph▪ Asi••.
• Ibid.
• So also Ca∣stabala, op∣pidum Cili∣ciae. Ptolem. Geograph. lib. 5. c. 8.
• Usher Ignat. ep. cap. 19.
• Biblioth. patr.
• In Epist.
• Epist. ad Heronem.
• Ad an. 109. § 19.
• Ignat. Epist.
• Coci censur. Epist. ad Tarsens.
• Epist. ad Philip.
• Ibid.
• Epist. ad An∣tioch.
• Epist. ad Po∣lycarp.
• In medull. in notis in Epist.
• Lib. de Script. quaest. 6.
• Ad an. 109. § 19.
• Usher. Ignat. Epist. •• cap. 18.
• Descript. Eccles.
• Ad an. 109. § 34.
• Apparat.
• Coci censur.
• Praefat. ad Epist. Ignat. in Biblioth. patrum. edit. Paris. 1586. per Magarinum la Bigne.
• Nihil naeniis illis, quae sub Ignatii no∣mine editae sunt, putidi∣us. Calvin. Institut. l. 1. c. 13. § 29.
• Ad an. 109. § 20.
• Scultet in Medull. Vedelius. ex Usher. Igna. Epist.
• Jerom. in Catalog. ex Epist. ad Roman Ex editione Usheri.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ieron. ib. ex Epist. eade••••.
• Euseb. lib. ••. cap. 33.
• Epist. ad Magnesian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• In epist. ad Ephes.
• In Epist. ad Magnesian.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. ad Ephes. &c.
• Epist. ad Magnesian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ibidem.
• Epist. ad Philadelph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Epist. ad Ephes.
• Epist. ad Ephes.
• Epist. ad Trallens.
• Epist. ad Roman.
• Scultet. in Medull.
• Baron. ad an. 110. § 2.
• In Epist. ad Roman. Baron. ad an. 110.
• Baron. ad an. 71. § 11.
• Id. ad an. 11••
• Zonaras. Tom. 2.
• P. Orosius. l. 7. c. 12.
• In vitâ Trajani.