Remarques relating to the state of the church of the first centuries wherein are intersperst animadversions on J.H.'s View of antiquity.

THE LIFE OF S. Ignatius.

I. GREAT and Eminent were the Virtues of the Primitive Worthies, and it were to be wish'd that their Fame in this Life were as diffusive as their Glories in the other World, and Mankind made acquainted with the remarkable Tran∣sactions of their most obliging Benefactors. But what a barren Account have we of those Sacred Assertors of the Rites of Christianity? Of some only their Names, of others not so much as that, Heaven having thought fit to inhance their Crown of Glory, to make a∣mends for the obscurity of their secular Reputation, that though here they are bury∣ed with their Faces down-ward, and thrown

into the house of forgetfulness, they might be recompenc'd in the Resurrection of the Just, when they shall shine like the Stars in the Firmament: And I wish I could as easily remedy, as I am inclinable to bemoan the Fate of the Church; that is, so to seek for the Catalogues of its ancient Bishops; the Series of succession, with respect to the names of the Prelates, being in most Sees wholly lost, in the rest very confused and un∣certain. Of some Fathers, their Writings are preserved, but the account of their A∣ctions lost; of others, both Parent and Off∣spring are involved in the same common Ca∣lamity. How do I long for the Histories of Hegesippus, and Julius Africanus; for the A∣pologies of Aristides, Apollonius, Quadratus and Melito, and the Excellent Writings of Apollinaris, B. of Hierapolis? What satisfaction would it be to my Soul, to understand where Athenagoras, Minutius Foelix, and the other brave Defenders of Religion were born? What Testimonies of their Courage and Learning, their Virtue and Piety, they gave the World; and when and by what means they went into the Grave, that I might con∣template the Beauty of their Atchievments, and celebrate their Worth? I am eager to be acquainted with the Education and Life, the Speeches and Demeanour of Gordius and S. Lau∣rence, of Pionius and Germanicus, and the nume∣rous Army of Martyrs; of Spiridion and Paph∣nutius, and the rest of the Holy College of Confessors; and would willingly read the ra∣tional and solid Confutations of the ancient

Heretiques, writ by Agrippa Castor, and Mu∣sanus, by Rhodon and Modestus, Apollonius and Bardesanes, by Eusebius Emesenus, and Dio∣nysius of Alexandria, and his Name-sake of Corinth, by Titus Bostrensis, and Diodorus of Tarsus, and those other admirable Conque∣rours of Heresie, and Defenders of Catho∣lick Orthodoxy; but these are Happinesses only to be enjoy'd in wish, and we, that can∣not be so fortunate, must be content with our present Portion, and the knowledge, which is yet by a benign Providence left us, of that small Company of the wise and good Men, that adorned the Church; among which famous and venerable Persons sew have so highly deserved of the Christian Church as S. Ignatius, who is therefore just∣ly reckon'd among the chiefest of those Sa∣ges.

II. In order to the account of whose life Mr. H. §. 1. p. 1. takes occasion to speak of that story in a Nicephorus, That Ignatius was that little Child, b whom our Saviour held in his Arms and blest; and this he calls, A Fa∣bulous Narration, and makes Nicephorus the Author of it, and adds, That there is some∣what found in the Epistles of Ignatius that con∣tradicts the Opinion, since he there says, That he never saw Christ Corporally, or in the Flesh. What there may be supposed to be in those Epistles I cannot tell, for certainly there is no such positive Assertion; but on the contrary c Monsieur Dailleé quotes a Passage out of the Epistle to the Smyrneans, That he did see Christ corporally, and uses it as a wonderful and

invincible Argument to prove the spurious∣ness of these excellent Writings; and so in∣deed does the Old d Latine Translation, set out by the most Learned Primate of Ar∣magh, read it; as does also e St. Hierom, and his Translator e Sophronius; of which Writers the first being so justly admired by the Latine Church, and the latter so well known by the Greeks, it gave occasion to the Errour, that Ignatius lived in our Savi∣our's time. Whereas the whole Story arises from a mistake of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Eusebius, whom S. Hierom in that Book Translates, but not so happily as it were to be wish'd, as he that consults Scaliger's Eusebius may find e∣nough to surfeit him. For a Eusebius, b Theodoret, and all the Greek Copies of these Epistles, both the Medicean and interpola∣ted read the passage otherwise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so Ruffinus after S. Hierom Translates it, (the Passage containing a Vindication of the Catholick Doctrine against the Docetae, the Followers of Simon Magus, who held, That our Saviour took only a fantastick body,) which reading the judicious c Isaac Ca∣saubon, and the immortal d Grotius fol∣low.

III. And yet there is no impossibility in the Assertion, nor is it in it self altogether im∣probable, (though e Casaubon doubts of it, whose Dissertation on the Subject I wish that Learned Man had lived to finish) were there any thing of greater Antiquity to counte∣nance the Tradition, than Anastasius Biblio∣thecarius.

For Ignatius was martyred but eight years after S. John's Death, (when he had sate Patriarch of Antioch thirty years, says f Eusebius, thirty nine as S. Hierom reckons it; forty says g Mr. H. out of Baronius; at least thirty years says our most Learned h Pearson.) Now S. John was a Man, and a Disciple, when this Child was taken up into the Holy Arms of Jesus; and Simeon Cleophae, our Saviour's Kinsman, mentioned also in the Gospel, who was the Second Bi∣shop of Jerusalem, was Martyred but the year before Ignatius: So that nothing could hinder, but that this excellent man might have been blest with the sight of Jesus, as i Bishop Taylor affirms, did not k S. Chry∣sostom contradict the Opinion, expresly as∣serting, that Ignatius never saw, nor con∣verst with Christ. Of which Passage the most acute l Bishop of Chester gives his Judgment, that he was ignorant on what grounds that Eloquent Father built his Asser∣tion.

IV. But grant we the certainty of this Po∣sition, that S. Ignatius lived in our Saviour's time, and might see him, yet to argue from thence, that he must have been that Child that Christ set in the midst of his Disciples, is a wild way of arguing, there being no con∣gruity between the passages; m this latter story therefore rose from another original, from a mistake of that name, which was al∣ways used by Ignatius, as an addition to his own, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the birth of this story must

be placed higher than Nicephorus, who lived but a few Centuries since, circ. an. 1300. for we find it in Simeon Metaphrastes, who lived circ. an. 1000. and before him in Anastasius Bibliothecarius, who, I suppose, first learnt it from the Greeks, when he was a member of the eighth General Council, where the great Quarrel was decided between the most accu∣rate Critick Photius, and another Ignatius, (whom they stiled the junior Theophorus, and the Church of Rome Canoniz'd) about the Patriarchate of Constantinople; in which Coun∣cil Photius was depos'd, and this story, I be∣lieve, coyned to gain some greater honour to his Opponent, and the accent translated from the second to the third syllable, thereby quite altering the signification of the word, the one signifying actively, the other passively: And this I the rather mention, because Mr. H. though he calls the story a Fable, yet always terms Ignatius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against the use of the anci∣ent Greeks, and all Latine Tran∣slators, who render it by Deifer, or Deum, vel crucifixum circumferens, or, qui Christum habet in pectore. In which story what makes it most of all suspitious, is, that for this rea∣son, say they, the Apostles made him a Bi∣shop without laying on of hands, because Christ had already laid his on him, against the express testimony of S. Chrysostom, Theo∣doret, P. Foelix, and other Fathers; and a∣gainst Reason too; for had our Saviour laid his hands on him in the Rite of Confirmation,

as we might suppose was done, Matth. 18. yet this hinders not the reiteration of the same Rite to another end and purpose in Or∣dination.

V. We are told, p. 2. that Theodoret (and to him might have been joined S. Chrysostom, and others) records, that S. Peter ordained Ignatius his Successor, whereas Eusebius and Dorotheus affirm, that Euodius preceded him in that Chair; and that it is true, Ignatius was the third Bishop there, if we reckon S. Peter for one, but because he made a small stay there the Catalogue begins in Euodius, and so ignatius is justly reckoned the second Bishop. But this doth not salve the Objection, how he could be or∣dain'd by S. Peter, as his Successor, and yet Euodius come between them, who on all hands is acknowledged to have been Bishop of Antioch, and to have dyed long before Ignatius (his Name being inserted in that large interpolation of the a Epistle to the Philadelphians, as also in the sp••rious b Epistle to the Church of Antioch, which tells us of his Ordination to the Government of that See by the Apostles.) The first that I find bid∣ding any thing toward a solution of this Que∣stion is c Turrianus, and out of him d Ba∣ronius, who inform us, that on the dissenti∣on that happened at Antioch, between the Jews and Gentiles, hinted Galat. 2. each party had their own Bishop allotted them, but on the re-union-of the Churches, they were a∣gain setled under one Prelate; and that du∣ring this breach, Ignatius having been or∣dained by S. Peter, and Euodius by S. Paul

(contrary to the e Apostolical Constituti∣ons, which say, that Ignatius was S. Paul's Successor, and Euodius S. Peter's) on the re∣union Ignatius modestly gave place to Euodi∣us till his death, and then succeeded him (as Clemens being ordain'd at Rome by S. Peter did to Linus and Cletus) and so was both the Se∣cond and Third Bishop of that See. On this ground, as I suppose, the Learned f Dr. Hammond hath built the Opinion, which I profess to embrace, and which excellently solves the Question.

VI. Whereas in the dispersion of the Apo∣stles, the g Gospel of the Circumcision, i. the Conversion of the Jews, was S. Peter's Province, and that of the Uncircumcision, or the Gentiles, was S. Paul's; accordingly they applyed themselves to the persons de∣sign'd for their peculiar Flock (on which ac∣count S. Peter writes his first Catholick Epi∣stle to the Jews disperst in the several parts of Asia, whose Diocesan he properly was, and not to the Gentiles; and S. Paul writing to the Hebrews conceals his name, lest he might be censur'd as a busie man in anothers Province) but where both of them preacht the Gospel in the same City, and founded a Church, it was divided into two Coetus, or Assemblies, under their respe∣ctive Bishops, as h S. Hierom, or who-ever put out those Comments in his name. So Dionysius of Corinth seems to imply, was his Church found∣ed, and so without doubt was

the Church of Rome, where Linus succeeded S. Paul, and Cletus S. Peter, till both the Coetus had their coalition under Clemens; and that there were two such distinct parts of their first Plantation, seems plain to me from Rom. 14. where the Gentile Church is advised not to censure the Jewish, who observed days, and abstained from meats. And after this manner had the Church of Antioch its Ori∣ginal; for it appears by Act. 15.23. that the Synodical Epistle of the Apostles was direct∣ed to the Brethren which were of the Gen∣tiles in Antioch, Syria, and Cilicia, who were distinct from the Jewish Converts, as appears from v. 28. And this I am apt to think was the Model of Government in all Churches, where those two Chiefs of the Apostles came; whereas at Alexandria, where they had only S. Mark for their Apo∣stle and Instructer, they had but a single Bishop: So that in this City both the Apostles lay∣ing the foundation, commit∣ted the raising of the Superstructure each to a distinct Successor, Ignatius succeeding S. Peter, Euodius S. Paul, till on the death of Euodius, there was a coalition of both the Coetus under the surviving Bishop. And I suppose this happened providentially in all places just upon the ruine of Jerusalem under Titus, that the Apostles having buried the Synagogne with honour, there might no lon∣ger be the distinction of Jew or Gentile in the Lord Jesus; and this may help to streng∣then the Conjecture of the most learned

a Pearson (and to reconcile Eusebius, and his Translator S. Hierom) that Ignatius was Bishop of Antioch more than 30 years, for so long he exercised the Jurisdiction after Euodius his decease, as appears by Eusebius, and how long before as the Bishop of the Jew∣ish Christians, is uncertain.

VII. Sect. 2. p. 3. Mr. H. says, that Igna∣tius is altogether the most ancient of all now extant, first of Writers, as I understand him, in the Christian Church: Where certainly he must allow us to except S. Barnabas, who writ his Catholick Epistles; or if that be contro∣verted, S. Clemens his Golden Remains to the Corinthians, the Author whereof was mar∣tyred the third year of Trajan, whereas the first of Ignatius's Epistles was not writ till an. 10. of that Emperour; and from this con∣sideration we are naturally led to Sect. 3. p. 4, 5, &c.

VIII. In the Discourse of the Writings of this Martyr, he at first gives them their due Eulogy, that as a certain well-drawn Pi∣cture they do excellently represent, and give us a lively Image of him; and so they are in the Opinion of all Learned and Unprejudiced Persons, having had the Approbation of the Holy Fathers, and Ancient Councils; and had our Author stopt here, in a just Admi∣ration of this holy Man and his Writings, I should have been content to have second∣ed his Design, and offer'd my Venerati∣on and Esteem on the same Altar. But what this one fit of passion gives us, is by a∣nother snatch'd from us, and the Epistles so

commended, are presently attempted to be debas'd by an heap of Inconcludencies. Nor can I but a little admire, that Mr. H. writing a large Diatribe, à p. 4. ad p. 15. on these Epistles, never remembers any Edition of them, later than that of the most Reve∣rend Ʋsher, who, by an ingenious and suc∣cessful sagacity, rescued this great man from the vile Abuses of his Interpolators, who had interwoven their coarse Thread with his Purple; never taking notice of the Edition of Isaac Vossius, who, out of the Medicean Library at Florence, Ann. 1646. furnisht the World with a genuine Copy of the seven Epistles, (the same I suppose which a Turrianus saw, and so much and so justly boasts of, terming it a most ancient and emendate Copy,) the number being the same with the computation of the Ancients, in which also the Passages quoted by them are found, which are wanting in the Vulgar Copies, and which exactly agrees to those two barbarous Latine Translations, which the Reverend Primate met with here in Eng∣land, the one in the Library of Cains Col∣lege in Cambridge, the other among the Books of that Prelate of Universal Learning Bishop Montague; which Transcript of Vos∣sius, when it was first communicated to the World, was acknowledged by b Blondel, the bitter Adversary of those Epistles, to be the same which for above a thousand three hun∣dred years since Eusebius, and after him the o∣ther Fathers used; and since him by Dailleé, in his set Tract to evince their spuriousness;

of which undertaking of that Learned Frenchman, Mr. H. in his Mantissa takes no∣tice, and could not but see that it had Relati∣on to the Medicean Copy, and the emendate Edition of Vossius, (a Book that hath been unanswerably silenc'd by the incomparable Bishop Pearson, in his Vindiciae Epistolarum Ig∣natii, a Tractate that I wonder is never men∣tion'd in a Discourse so suitable) but this is not the first over-sight Mr. H. hath been guilty of.

IX. And if the Censure be not too severe, there is some reason why this Edition, purg'd of all the foisted Passages, is not mention'd, which is because of the Episcopacy therein asserted, when by sticking to the interpo∣lated Copies (a Crime I find willingly com∣mitted by the Assemblers, and Dr. Owen a∣gainst Dr. Hammond, by the Accurate Dail∣leé himself, and I will not say by our Author) they might decry every Sentence that made gainst their darling Discipline, as foisted in contrary to the mind of the holy Igna∣tius; this Mr. H. more than intimates in these Passages. a They (i. the genuine Epistles which he before mentions) have not escaped the hands of those which have offered no small In∣jury to 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 Diminution and Sub∣straction of what they saw would prove of disad∣vantage and prejudice to them; so that even those genuine Epistles, through the foul abuse that hath been offered unto them, have lost much of

that Authority which they had of old. And I may safely dare to affirm, that had not the Government of the Church by Bishops, as superiour to Presbyters, been intimated in every Epistle, and a submission to their Authority so instantly prest, these Sacred Remains had never fallen under such rude Attacques, but been reckoned among the most precious Treasures of the most Primitive Antiquity.

X. This set Blondel first on work, says the immortal Grotius in his Epistle to Gerhard, the Father of Isaac Vossius, to decry these ad∣mirable Writings, although in the former Edition, which past through the hands of Videlius at Gene∣va, who could not be suspect∣ed to be partial for the Epis∣copal Cause, there be enough left uncensur'd to shew us the Face of the Church of that Age. This also is Doctor Owen's Charge against them in his Preface to his Book of the Saints Perseverance, that, fre∣quently, causelesly, absurdly, in the midst of Discourses quite of an∣other nature and tendency, the Author of these E∣pistles, or some Body for him, breakes in on the commendation of Church-Officers, Bishops, and Presbyters. Nor is a Salmasius backward in the same Impeachment; and I am apt to imagine, that Mr. H. so thinks, since else he would have mentioned some of those many Passages, that give an account of the Church

Government then in use, as he hath done in the lives of some of the other Fathers, where any thing might seem to make for him, and which would have served as an excellent Comment on that rational Paragraph of his Preface. That as to the Face and State of the Church, both as to sound Doctrine and wholesom Discipline, it may be presumed, that they, i. the Fathers, were better acquainted with, than most others, and could give us the fullest and truest Information, it having been their special work to publish and defend the one, and they having had the chiefest hand in the management of the other; for it was a solemn act of Divine Pro∣vidence, says the famous b Cardinal, that these Epistles should be written, but a greater, that amidst that Tempest which wrack'd so many of the Writings of the Primitive Fathers these should escape, in which we have such a lively draught of the Beauties of the Oriental Church, for what the Apostles Peter and Paul taught the Church of Antioch, and S. John instituted in the Churches of Asia, that hath Ignatius preserved and transmitted to Posterity. For that in S. John's time, who dyed but eight years before our Martyr writ his Epistles, the Church should be Govern'd by a Common Council of Presby∣ters, or by every distinct Priest as absolute over his own Flock, and presently on his death all the world of Christians should conspire to betray the Institution of Christ, and c no man wish so well to the Gospel-Discipline as to oppose it, is so wild a sancy, that when I shall see all the Fables in the M••tamorphoses acted and prov'd Stories, when I shall see all the Democracies and Aristocracies

in the World lye down and sleep, and awake into Monarchies, then will I begin to believe, That Presbyterial (or Independent) Discipline hav∣ing continued in the Church, during the Apostles time, should presently after (against the Apostles Doctrine, and will of Christ) be whirled about, like a Skreen in a Mask, and transform'd into E∣piscopacy.

XI. And I could wish that our Brethren of the Separation would consider how much they hereby both prejudice their own Cause (since in no ancient Writer can they find so honou∣rable a mention of the Presbyterate, as in Ignatius) and administer advantage to the common Enemy, and how they can answer that Objection of a Baronius,

"who chal∣lenges all the Protestants to be tryed, in point of Ecclesiastical Polity, by this Fa∣ther, as if instead of a beautiful Church, they had groan'd for a most deform'd Monster.

But blest be our great High-Priest and Bishop of Souls (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Greg. Naz. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Polycarp, and Clemens Alex. call him) that the Church of England is able to retort the Calumny, and lay it at the door of the Objectors, be∣ing ready to be try'd for its Discipline by the Fathers of the first Ages of the Church, con∣sonant to whom it can show three Orders of the Clergy, in opposition to the defects of the Conventicle, and the superfluity of the Conclave. But this Question hath been so accurately handled by so many learned men of our Church, that it were folly in me to light my Candle where their Sun shines.

XII. But Mr. H. is not without his own Reasons why these Epistles are not pure, though he disallow Dailleés, why they should not be Ignatius's; of which, before we exa∣mine particulars, it will not be amiss to con∣sider how many different Copies of the Greek Epistles have been made use of (for as to the three Latine ones mentioned, and disal∣lowed per ¾, b Baronius and the Roman In∣dex clear the Martyr from being the Author of them) and this I do to mind Mr. H. of ano∣ther slip of his, p. 8, 9. from his haste, or mi∣stake of the Reverend Primate, who, in his c Dissertation prefixt to his Edition of Ignatius, reckons three several Editions of these Epi∣stles in use among the Ancients; the first of the seven genuine Epistles only (or six, as he would have them) which Eusebius, &c. saw and used; the second of the same Epistles, but interpolated, and so used by Stephanus Gobarus, Anastasius the Patriarch of Antioch, and the Author of the Chronicon Alexandri∣num, for they were not the Authors of the Connection of the five spurious Epistles, as Mr. H. imagines; the third consisted of the genuine and supposititious Epistles all in one Volume, used by Johannes Damascenus, Anto∣nius in his Melissa, and Anastasius Presbyter, whom I suppose Mr. H. mistook for him of the same name that was Patriarch of Antioch, and so fell into his errours. And I am apt to think with a Isaac Vossius, That the genuine Epistles were adulterated, and the spurious annext under the Emperour Anasta∣sius, circ. an. 510. who also supprest the

Gospels, as if writ by Idiots and unlearned men, and commanded others to be writ in their stead. This third Edition b Bishop Pearson divides into two, one whereof had only four spurious Epistles added to the se∣ven genuine and untainted, as the Medicean Copy of Isaac Vossius, and the Latine Copies of the Primate, and those used by Dama∣scene, and Antonius; but the other Edition (which was made use of by Anastasius Pres∣byter and Ado V••ennensis, and of which sort were the first Greek Copies that ever appeared in Print, set out by Pacaeus and Gesner) had the seven interpolated Epistles, and five suppositi∣tious, that to the Philippians being last added.

XIII. Having thus rectified the mistake of the Editions, we may now follow Mr. H. who still walks after the Primate's light, and therefore reckons the Epistle to Polycarp a∣mong the spurious Epistles, expresly against the mind both of c Eusebius and S. Hierom; (and he that will believe Honorius Augustodu∣nensis, an Author so many years younger, and so many other ways inferiour to the afore∣named Fathers, hath my consent to love his fancy:) and to me the reading of the most Learned d Isaac Casaubon, which the Pri∣mate makes an Argument against the Epistle to Polycarp, is an Argument that it is genu∣ine. For if you read the words, as Casau∣bon would have you (& propriè ad Polycarpum, &c.) in a Parenthesis, then the Passage men∣tion'd by S. Hierom must not be look'd for in the Epistle to Polycarp, but in that to the Smyrneans where it is to be found. But be∣sides

what the judicious Isaac Vossius, and Bi∣shop Pearson have observed, we need no o∣ther Conviction than this, That whereas none of the supposititious Epistles were other∣wise in the Medicean Copy than in the Vulgar, this Epistle to Polycarp, in the Florentine M S. is free from the Interpolations of the former Editions; intimating, That this was a true Birth of the Father, and fell into the same vile hands that abused the rest, and might have escaped that hard Sentence, p. 6. That it ought to be reck∣on'd among the second sort of Ignatius's Epistles.

XIV. P. 7. He re-enforces the Centurist's Argument against these Epistles, because the Martyr was not carryed the nearest way to Rome; whereas the Stages mention'd in his Epistles are the same with these mention'd in the ancient piece called, Martyrium Ignatii, set forth by the Lord Primate, and agreeable to S. Paul's Stages, who went from Antioch to Seleucia, Act. 13.4. from Troas, crossing the Helespont, to Neapolis, Act. 16.11. and from thence to Philippi, v. 12. When S. Ignatius went on foot through Macedonia to Epidam∣num, where he took Ship, and sailed to Rhe∣gium, and from thence to Puteoli, and so to the Roman Port, which were also S. Paul's Stages, Act. 28.13, 14. And for his being at Smyrna, the Metropolis of the Lydian, or Pro∣consular Asia, it was the common Road of all the Presidents of Syria, when they went to their Charges, or return'd from them, and the course which Vespasian took with his Ar∣my when he went to the Siege of Jerusalem: And to him who shall consider the Reasons

which the Ancients give for this designed undertaking, there will be no occasion of doubting. a S. Chrysostom in his Encomium of this Worthy, (a Discourse which is never here mention'd, though so pertinent to the purpose, the Author whereof was a great Admirer of Ignatius, and a Presbyter of that Church of Antioch, of which he was Patri∣arch) tells us, That it was no contemptible specimen of the Devil's Policy so to deal with the Bishops design'd for Martyrdom, at once to take them unprovided of Necessa∣ries, and to wear them out with the length of the Journey: And b Simeon Metaphra∣stes assures us, That it was the Advice of Tra∣jan's Council to send him a long way about to Rome, that by the length of the Journey he might be inforc'd to rellish the tediousness of his bitter Sentence; and this also c S. Chry∣sostom confirmes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they set him a Course to run for∣ward and back-ward, seeking only to prosti∣tute his Constancy and subdue his Resolution, (as in a another place he says of himself in his Banishment, That God had so order'd it in appointing him such variety of te∣dious Removes, such long and intricate Wan∣drings, that his happiness might be the great∣er; where he gives a third Reason of this Designation) That by this means the Mar∣tyr might enhance his Crown of Glory. And to answer the Magdeburg Centurist's this is e∣nough, if not too much, if we subjoin the good Remarque of b Dr. Hammond, that in matters of Fact, the Occasion and Mo∣tives

whereof are not always visible to every man placed at a great distance from them, it is unreasonable to fancy and conjecture what is probable or improbable, and accord∣ingly to reform the Records of Antiquity from our own guesses.

XV. His next proof consists of the Ex∣ceptions muster'd from the Epistles against themselves. Of which the first p. 8. is taken out of the Epistle to the Philadelphians, in which there is mention made of the Heresie of Apollinaris, that in Christ there was no Humane Soul. To which I might answer, That c Epiphanius, who may be presumed to know the Heresie of that very learned man, living in the same Age with him, tells us, that Apollinaris granted that Christ had the Soul, but denyed that he had the Mind of a Man, according to the notion of the junior Aca∣demy, that put a difference between the Mind and Soul. But there is no need of this solution, while the Edition which d Mr. H. makes use of tells him, That those words are inter∣polated, (and so he might have found them in red Letters) and then the bare denying of the Passage to be Ignatius's is a sufficient Vin∣dication; though if we had granted them to be in the true Copy, yet perchance this would not have made the Copy spurious, since the Heresies concerning our Saviour were so multiplyed in the first saeculum, that there hardly appear'd a new one in the fourth, of which the Seeds were not sown long before: of which Heresies our Martyr takes especial notice of two in these Epistles; the first of

the Docetae, whose Father was Simon Magus, that denyed the reality of Christ's Birth, Death, and Resurrection, affirming that he assumed only a fantastick Body; the second of the Ebionities, who denyed our Saviour to be God, and urged the observance of the Ceremonial Law. The former Heresie the Disciples of Menander had scattered over all Asia, says e Epiphanius; and probably Sa∣turnilus, one of his Scholars, had sown the Seeds of this Doctrine at Antioch, (for that was his Birth-place, says a Theodoret) and among his Errours the same eminent Bishop of Cyrus, reckons one somewhat like that of A∣pollinaris; That the Angels were they that said in Scripture, let us make man, and having given him a Soul, that did not enable him to stand up∣right, but still he crept like a Worm, God took pity on the decrepit Creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sent down a Spark of Life, and made the man perfect, and that this is that Spark that after the dissolution of the Creature goes back again to God that gave it. Which distin∣ction of his seems to me to be the same with that of Apollinaris between the Soul and Mind; but this I propose only as a Conjecture.

XVI. His second Argument is, That the Passage in Theodoret, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. is left out of our Ignat us: not to answer him, that this Passage being found in b three of our English Writers, Woodford, Tissington, and Bishop Grosthead, (while it was not in the Vulgar Copies) set the curious Primate on searching for those Copies which he after∣wards found; this very Passage is still extant

in the c Medicean Copy, only with a small va∣riation, in Theodoret it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but in Vossius's Edition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab eucharistia & o∣ratione recedunt, as the d ancient barbarous Translation.

XVII. His last Argument is from a mistake of e S. Hierom, how confidently soever it be said, that the Father had the Passage out of one of the genuine Epistles of Ignatius, that our Saviour chose the greatest of Sinners for his Apostles. For though the Answer of Dr. f Hammond be sufficient that it might be spoken by the Martyr, though not record∣ed, as our Saviour spake many things not writ in the Gospel, some whereof were re∣cited in the Acts of the Apostles, others by some of the Apostles Followers; yet we have a better, that this was only a slip of S. Hierom's memory, quoting Ignatius for S. Barnabas, in whose Catholick Epistle the words are now extant; and as the words of Barnabas did Ori∣gen quote taem long before S. Hierom, nor are such mistakes uncommon among the Fa∣thers: so g Clemens Alexandrinus quotes Barnabas for Clemens Romanus, and Theodoret the Epistle of Ignatius to the Romans instead of that to the Church of Smyrna, and S. h Mat∣thew the Prophet Jeremy instead of Zechary, as i S. Stephen does Abraham for Jacob.

XVIII. in the next place he proceeds to the consideration of those Epistles, which he calls dubious, but we (except the Epistle to Polycarp, which even a Vedelius him∣self doth confess to be one of the seven genu∣ine)

reject as spurious, being over and above the number of Epistles which Eusebius and S. Hierome attribute to our Martyr. So that notwithstanding what b Baronius pleads for them, I am of our Country-man Cook's mind, who in his c Censura Patrum gives the same reasons which Mr. H. uses; only I cannot sub∣scribe to that one, that because in the Epistle to Polycarp he mentions a Letter-Carrier (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) therefore he must have been an Ec∣clesiastical Officer; the argument being ener∣vated by d Vedelius, the word certainly im∣plying no more than a Messenger, in the stile of Ignatius, whom he advises Polycarp to send to Antioch, such as Burrhus was that came to him at Smyrna from Troas (and such as Phoebe and others were to S. Paul) for all the e Ci∣ties round about sent to the Martyr, and pro∣vided him with necessaries, and gave him the assistance of their Prayers and Embassies. Now these Offices were many times under∣took by the Clergy; so Irenaeus being a Pres∣byter carried the Letters of the Church of Lyons to Pope Eleutherius, though the Office did properly belong to the sub-Deacon, says f Baronius. Nor does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that E∣pistle signifie any imposition of hands, but barely an appointment, or civil designation.

XIX. As to the Apostrophe in the Epistle to Polycarp, from the Bishop to the People, it is not unusual in the Epistles of the Apostles, and may be seen in those to the seven Chur∣ches of Asia: and notwithstanding the most reverend g Ʋsher (after what the learned Is. Vossius hath pleaded for this Epistle) be

still of his old Opinion; yet here S. Chryso∣stom's Authority prevails more with me, who, in his h Oration de Ʋnico Vet. & N. Test. Legislatore, quotes this Epistle as the genu∣ine Ignatius's; and that that Oration is S. Chry∣sostom's, Bishop i Pearson hath fully vindi∣cated: but this consideration hath been al∣ready adjusted.

XX. For the Latine words made Greek, all which will amount to but four in seven Epi∣stles, whereof three are in that one Epistle to Polycarp, it will appear the poorest of Ar∣guments to him that remembers how many more such there be in the New Testament (which he that will look into the end of Pa∣sor's Lexicon shall find gathered to his hand, though Blondel only takes notice of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Fragment of Hegesippus, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Epistle of the Church of Smyrna concerning Polycarp's Martyrdom; and that in the most elegant and polite Writer S. Chrysostom, in one a Epi∣stle, viz. the 13th of those ad Olympiadem, we have eight such words together, and some of them twice and oftner; and in the Wri∣ters of Tacticks, or Law, vaster numbers; six hundred at least in Ʋrbicus, an Author of the same Age with Ignatius, who writ the Tacticks of the Emperours Trajan and Adri∣an. But this is an Exception which Dailleé was asham'd of, who never mentions it; as our Author is of another which that learned Frenchman uses; viz. his compound words, b which also hath been over and above an∣swered.

XXI. P. 13. He avers of the three Latine Epistles (whereof one to the Virgin Mary, the other to S. John the Apostle) that they were added by Antiochus the Monk, circ. an. 630. to the other twelve Epistles: But this also is a great mistake, for no man ever yet saw those three Epistles in Greek, nor are they quoted by any Greek Writer (as Antio∣chus was) nor any of the Latines till S. Ber∣nard, as Mr. H. p. 14. out of Baronius con∣fesses; which how it can be reconciled with his former assertion, I am not Oedipus enough to unriddle. But suppose that this also did arise from his misapprehension of the Pri∣mate, who in his c 18th Chapter of his Prolegomena tells us of three several Copies of these Epistles in Greek, whereof one was made use of by this Antiochus; but not a word of the three additional Latine Epi∣stles, till chap. 19. where he briefly menti∣ons them: Nor could any thing but my pro∣mise have reconciled me to so barren and un∣profitable an Employ, as the rectifying such mistakes as these are amounts to.

XXII. We are next inform'd, that Igna∣tius's stile was lively and fiery, and such as became a Martyr; for Martyrs, said d he, out of Erasmus, have a certain serious, bold, and Mascusine kind of speech, and very tru∣ly. Ignatius his way of Writing is very like S. Paul's, and I may say of that Apostle, and our Martyr, (as e Gregory Nyssen does of his Brother S. Basil, and that Apostle of the Gentiles, that there was in them the same measure of holy love. Thus when he was

condemn'd to be led bound to Rome, f he heartily thankt God, that thought him worthy, with the Apostle Paul, to be bound with Iron Chains; and when he came in sight of Puteoli, he made haste to leave the Ship, g desiring to tread in the steps of that holy man; and this he wishes might also happen to him in Heaven, h that he might be admitted to the pleasure of walking and conversing with him, whensoever he should see God. And as he was an Imitator of him in his actions, so also in his way of Writing, having digested the Epistles of the Apostle, and made his sense his own, quoting him on all occasions: and whatever Dailleé may object, this to me is a strong argument, that he was an Apostolical Prelate, who was so intimately acquainted with S. Paul's Wri∣tings; and what nobler Pattern could he pro∣pose to himself, than that elegant and ratio∣nal Apostle? And this himself in the a Inscri∣ption of his Epistle ad Trallianos, calls the Apostolick Character: and of it I could give some Iustances, but that I am deterr'd, be∣cause it hath been undertook by that excel∣lent person the Bishop of Chester, who I wish had publisht that Commentary of his, which he b promist, wherein all the passages in Ignatius should be reduc'd to their Origi∣nals, and collated with the words and sen∣tences of S. Paul. Nor is the conjecture in∣comparably bold, if we assert, that whereas these Epistles were annext to that of Poly∣carp, which they follow in the Lord Primates Edition, they might also be publickly read in the Church, as well as that Epistle, or

the other of St. Clemens to the Corinthi∣ans.

XXIII. And here it seems to me very pro∣per to insert somewhat of the Orders and In∣stitutions of that Age; particularly of that Question which hath been and is so much dis∣cuss'd, whether Ignatius saw that Vision which Socrates records, and which occasioned the introducing the Antiphonal Hymns into the Church; for c Socrates, who is the only Historian of the Ancients, that relates it, tells us of a great Tumult that happened at Constantinople under S. John Chrysostom, by rea∣son of the Arians singing alternately some Psalms of their own in dishonour of our Sa∣viour, and S. Chrysostom's introducing others instead of them; and thence takes an occa∣sion to give an account of the Original of the practice, That S. Ignatius saw a Vision of Angels praising the holy Trinity with alter∣nate Hymns, (like that of the Prophetick Vision, Is. 6.3.) and that thereupon he in∣troduc'd this Custom into the Church of An∣tioch, and from thence it was propagated to other Churches. This Story out of Socrates hath since found a place in the d Tripartite History, in the life of S. Chrysostom, writ by e Georgius Patriarch of Alexandria, in the acute Critick f Photius and others. But the Antiquity of the Custom having been by many disputed, and its Eopcha set as low as Flavianus and Diodorus in the Fourth Centu∣ry, I think my self bound to adjust its due Age. The praising God in Holy Songs was certainly as ancient as the Church Christian,

and it hath been the common practice of the Hereticks in all Ages to corrupt the allowed Hymns, or to introduce new ones of their own. So Harmonius, the Son of Bardesanes, and after him Paulus Samosatenus, and then Apolli∣naris writ many such Psalms, wherein they infus'd the Venome of their Heresies; a in opposition to whom Ephrem Syrus made others for the Churches of Syria, and Gregory Nazi∣anzen silenc'd Apollinaris, which was also done in the Western Churches by Ambrose, Da∣masus, Paulinus, Prudentius, and others. And it was particularly laid to the charge of Pau∣lus Samosatenus, by the b Council of Anti∣och in their Synodical Epistle, that he had exploded the Hymns that were used to be sung to our Saviour's honour, as a Novel Cu∣stom, and introduc'd by men of Yesterday, and provided light and idle Women in the midst of the Church, in the most Solemn Feast of Easter, to sing impertinent Songs to his own praise: and this passage may serve to answer that place in c Theodoret, [That the Church of Antioch had their Custom of sing∣ing their Antiphona's from Flavianus and Di∣odorus, who introduc'd it in opposition to Le∣ontius, the Arian Bishop of that City, in the Reign of the Emperour Constantius, just af∣ter which time it was introduc'd at Rome by d Pope Damasus, and at Millain by e S. Ambrose,] the usage having been begun by Ignatius at Antioch, in contradiction to the Docetae and Ebionites, who did assert the same or like Heresies with Arius, denying the Di∣vinity of Christ. Afterward the Right was

discountenanc'd by his Successor Paulus Samo∣satenus, and so came to be dis-us'd till Flavi∣anus restor'd the ancient and laudable pra∣ctise, whom by a mistake f Philostorgius, and g Theodorus Mopsuestenus make the Au∣thor of the Gloria Patri. For I am sure it was no Novelty in h S. Basil's time, who being opposed by some of the Followers of Sabellius and Marcellus for obliging his Churches to such Hymns, pleads for himself, That he had the Example of the Churches of Aegypt, Lybia, Thebes, Palaestine, Arabia, Phaenicia, Syria, Mesopotamia, and several other pla∣ces; and methinks it could not be an Univer∣sal Practice of a sudden, as it must have been if introduc'd by Flavianus, S. Basil's Co∣temporary. i Baronius informs us, That the Angelick Hymn, (Gloria in excelsis, &c.) was enjoyn'd by Pope Telesphorus, circ, an. 152. to be sung at the Consecration of the Eucha∣rist; and I am apt to think it was done alter∣nately, if not, I am sure k Pliny, who lived with Ignatius, impeaches the Christians of that Age of no other Crime, save that they were wont to meet at a set time before day, and to sing among themselves invicem, alternately a Song to Christ, whom they ac∣count a God; which is a plain description of the practice of that Age. And a Eu∣sebius out of Philo makes the observance coae∣vous with the Church of Alexandria under S. Mark, affirming, that among the Primi∣tive Christians, when one began to sing, the rest quietly hearkned to him, and then sung together the remainder of the Hymn, pro∣bably

bably in imitation of Moses, and Miriam, Exod. 15.1, 21. So that it is likely that the usage may be ancienter in some Churches than our Martyr, but not improbable that his Vision might be the occasion of bringing in the Custom into the Church of Antioch: and as the Custom prevailed so early in the East, and in Aegypt; so also in the Southern parts of Africk, and at Carthage; for b Tertullian mentions this mutual singing, where∣in they provok'd one another to Emulation who should Sing best: And c Cyprian quotes the Hymn at the Celebration of the Eucharist, begun by the Priest with sursum corda, and answered to by the People with habemus ad dominum: and the practice carries its own Vindication with it; for I remember somewhere Greg. Naz. calls Man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Creature made answerable to the Angels; and that d S. Chrysostom relates and vindicates the Hymns of the Monks, those Angels of the Desart, as he calls them, wherein they intermix'd the Doxology, and then went to the Hymn again, herein follow∣ing the Laws of the Apostles, beginning with the Doxology, and ending with it, and beginning with it again. So that it seems by him to have been an Apostolical Tradition.

XXIV. Here was also a fair Occasion of∣fer'd to have instructed the World, not on∣ly that Episcopacy was then a venerable Or∣der in the Church, but that the Bishop had Power to impose a Liturgy, from that famous place of the e Epistle to the Magnesians: nor can I think that it was a Novel Usurpation of

the Prelates in those early days, but that set Forms of Prayer are of Apostolical Institu∣tion, who herein followed the Example of their infallible Master; who, as he made the Jewish Baptism a Christian Sacrament, and took the Symbols of the Eucharist from their Custom of Blessing the Bread and the Cup at their Passeover, so was not ashamed to collect the Petitions of his most incomparable Prayer out of the several set Forms of Peti∣tion in use among that people. 'Tis true, they had in that happy saeculum the miracu∣lous Spirit or Gift of Prayer, which ena∣bled the Apostolical Priest without praeme∣ditation, to compose Prayers according to the perpetual or emergent occasions of the Christian Congregation, whereof he was the Guide (where we may observe what the Apostle means when he mentions Prayers by the Spirit, and that this was given to cross the design of our Modern Pretenders to it, that every man might not take what Liberty himself pleased to pour out his own Effusi∣ons) yet this extraordinary Charisma and Af∣flatus soon ceas'd, and as it abated was suc∣ceeded by some of those very Forms which the holy Spirit had so prodigiously dictated, collected either by the Apostles themselves, or their immediate Successors. The Greek Church have an undisputed Tradition among them, that whereas the Apostles spent whole Days and Nights in their holy Offices, the length of those Devotions gave occasion to S. James to omit those Prayers, that were used only on extraordinary and emergent occasi∣ons,

(and yet even in those the Apostles did not disdain to follow ancient Precepts, for the Prayer Act. 4. from v. 24. to 31. is nothing but an Abstract of Psalm the second; and the glorifyed Saints, Apocal. 15.3, 4. were not ashamed to sing an Eucharistical Hymn, composed of the Songs of Moses, David, and Jeremy,) and to chuse and cull out the most pertinent of those Prayers for the day∣ly use of the Church, which is since called his Liturgy, and was afterward again short∣ned by S. Basil, and S. Chrysostom; and if any man should dispute the Authenticalness of his or S. Mark's, or S. Peter's Liturgies in that Church, they would first admire and then deride him; though it cannot be denyed, but that there are many Additions and Interpo∣lations in them as now extant, which are not of equal Authority with those Collects, which are truly Primitive: but that also is an Argu∣ment that there were anciently such Litur∣gies left to the Church as they came out of the Apostles hands, till they fell into the hands of evil men. And for this notion of the Spirit of Prayer we are obliged to a S. Chrysostom, who plainly affirms, That to them, that were newly Baptiz'd, God was pleas'd to give many miraculous Donatives which were called Spirits; for he saith, Let the Spirit of the Pro∣phets be subject to the Prophets; for one had the Spirit of Prophesie, and he foretold Futurities; another of Wisdom, and he instructed the World in the Laws of Piety; a third of Healing, and he cured the Sick; a fourth of Miracles, and he did raise the Dead; another of Tongues, and

he spake divers Languages; and among all these there was also the Cift of Prayer, which also is called the Spirit of Prayer; and he that was so endowed, prayed for the whole Congregation; for whereas we are ignorant of many things that are necessary for us, and apt to ask what is unne∣cessary, therefore fell this Spirit of supplication on one certain person, and he stood up and made known the common necessities of the Church, and instructed others to pray; and this he did with much compunction and many groans. Of which usage the Embleme is yet retain'd in the Deacons bidding of Prayers. a So when the Spirit of Prophesie ceas'd in the Jewish Church, Ezra and the great Consistory instituted certain Forms of Devotion of dayly use, from which no man might dare to recede.

XXV. Among these setled and establish'd Forms of the Apostles we may suppose none were so likely to be retain'd as those at the Celebration of the Eucharist, which then the good men receiv'd every day. For in all the ancient Liturgies we find the same Form (ad∣mitting a few Alterations) which the Church of England uses in that tremendous Sacra∣ment; and indeed is the same, abating a few Circumstances, in the Liturgies of the whole Christian World, among the Oriental and Western Christians, the Syrians, and Aegyp∣tians, the Abassines, and Armenians, the Mel∣chites, Jacobites, and Nestorians, who though in other things they disagree, are herein u∣nited; which makes me imagine their Ceremo∣nies at this Sacrament so uniformly observed could flow from no other Fountain than that of the Apostles, according to that Maxime of S. Austin, that what is univerfally pra∣ctised

and was never instituted by a General Council, must be imputed to the Apostles. b For the Ʋniversal Church had a set Service which she constantly used at the Celebration of the Sacrament, whereof a part was perform'd before the Consecration of the Elements, another during the Consecration and Distribution, the So∣lemnity being alwayes concluded with the Lords Prayer, the Eucharistical Hymns, and the Priests benediction; and that it was so from that pas∣sage, Lift up your hearts, to the end of the Communion Service, I shall adventure to make appear from the most profound Antiquity.

XXVI. For c after the Prayers of the Church, which we call the first Service, were fi∣nish'd, and the Catechumens, Energumeni, and Paenitentes were dismist, then began another Col∣lect, which only the Faithful said, being pro∣strate on the Ground, (which I suppose was like that General Confession in our Books, (Almighty God, Father of our Lord Jesus Christ, &c.) then they arose and gave the holy kiss each to o∣ther, after which the Priest being about to handle the tremendous Mysteries, prayes over the people, and the people pray for the Priest; for what else mean those words (and with thy spirit) and when he returns with his new Invocation, the people say, (it is meet and right so to do) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then he begins not the Consecration of the Eucharistical Elements, but the Angelick Hymn, (therefore with Angels and Arch-Angels, &c.) and this is excellently agreeable to the Liturgy of that a eminent Father. I will briefl•• consider the several parts.

XXVII. The Sursum cordais mentioned by the [b] Author of the Apostolical Constitu∣tions,

and he would poorly have made good his pretence, who-ever put on that Mask, had not this Hymn been instituted by those holy men: and the Testimony will be very considerable, if the Author of those Books be, as some men conjecture, Clemens of Alexan∣dria. We meet with it also as an Hymn of U∣niversal Practice in c S. Cyprian, in d S. Cyril of Hierusalem, and in e S. Austin fre∣quently (that we may omit Dionysius the Areo∣pagite, because not so ancient as pretended) the famous Bishop of Hippo affirming, That they were, verba ab ipsis Apostolorum tempori∣bus petita, words derived to the Church from the days of the Apostles, and S. Cyril telling us that they were traditionally derived down to his time, and what was Tradition in his days could be little less than Apostolical; (and it is observable, That the Liturgy which that ancient Father so largely and Learnedly explains in his Catechetick Lectures was the Liturgy of S. James, which was then in use in his Church of Hierusalem) then followed the Hymn (therefore with Angels, &c.) the Prayer, which the Greek Churches call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and which S. Chrysostom means, when he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. thou singest and join∣est Consort with those blest Spirits; and Gregory f Nyssen says they are the words which the Seraphims with six Wings say, when they sing the Hymns with the Christian Congregation; and was doubtless the g 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Eucharistical Hymn, which was sung when the Christians brought Bread and Wine to the Priest, which he receiving return'd

Praises to God in the name of the Son, and the holy Ghost. The Form of Consecration of the E∣lements was, says h S. Chrys. of indispensi∣ble necessity, and what was then retain'd in the Church was the same which Peter and Paul, and Christ himself used at the Consecration of the sacred Symbols. The Form is at large in i S. Ambrose after this manner. In what Form, and in whose words, is the Consecration made? in the words of the Lord Jesus. For in all the other Additionals thanks are given to God, Suppli∣plications made for the people, for Kings, and all Orders of men, (this also k Tertullian, mentions, and l Justin Martyr, and S. m Austin call properly the Common Prayer, like our Collect for the whole State of Christ's Church mili∣tant here on Earth) but when he comes to Consecrate the venerable Sacrament, then he no longer uses his own words, but the words of Christ. Which Form of Consecration he thus expresses, a the Priest says, Make this Oblation prepared for us a reasonable and acceptable Sacrifice, which is the Figure of the Body and Blood of our Master Jesus Christ, who, the day before he suffered, took the Bread in his hands, and look'd up to Heaven, giving thanks to the Holy Father, Almighty, Eternal God; he blessed it, brake it, and, being so broken, gave it to his Apostles and Disciples, saying, Take, and eat ye all of it, for this is my Body, which shall be broken for many. Likewise the day before he suffer'd, after Supper, he took the Cup and look'd up to heaven giving thanks to the holy Father, Al∣mighty eternal God, he blessed it and delivered it to his Apostles and Disciples, saying, Take and drink ye all of it, for this is my Blood. See,

all these words are the words of the Evangelist, till you come to Take my Body, or my Blood. Observe every particular he says, who the night before he suffered took Bread in his sacred hands, &c. therefore it is to very great purpose and advantage that thou sayest, Amen. So S. Ambrose largely and to the parpose.

XXVIII. The Form of administration was the same with ours, b The Body of our Lord Jesus Christ, which was given for thee, pre∣serve thy Body and Soul unto everlasting Life; and to this the people said Amen, with a loud Voice. After the Celebration of the Myste∣ries, c both Priest and People said the Lord's Prayer, which was of the entireness of the Mystery; and so our Church uses it; though in the Eastern Churches it preceeded the Prayer of Consecration; for this Prayer was thought so necessary, and indispensible a part of the Christian Sacrifice, that the d Ancients were obliged to use it three times every day; but especially in the Eucharist, as say all the Liturgick Writers, and there∣fore e Tertullian rationally calls this, the ordinary and lawful Form of Devotion, which must be laid as a Foun∣dation, on which we may build our Petitions for our particu∣lar necessities. But I cannot believe Gregory the Great in this particular, when he f affirms, That the Apostles used no other Form of Devotion but this in the Consecration of the Sacrament; for I can∣not but suppose that there were some Addi∣tional Collects and Hymns subjoined, such

as what I have already mention'd; although in truth that very Prayer contain all things in it; g for whatever else we can say either may raise our Spirits, or heighten our Devo∣tion, but can never out do the efficacy of this Form: To this succeeded a the Prayer like that in our Liturgy, We offer unto thee our selves, our Souls and Bodies, &c. and then the Priest dis∣mist the Communicants with his Benediction.

XXIX. And of this sort also am I apt to think was that custom of saying at the naming of the Gospel, Glory be to thee, O Lord, a∣greeable to that of Acts 11.18. where the People, when they heard of the Conversion of the Gentiles, glorifyed God; and under this head I suppose I could muster some other Collects of our own, and the ancient Church, but I forbear. I know there are many Objections against the ancient Liturgies, by reason of some Additions, and the men∣tion of some Ecclesiastick Practices not coae∣vous with the Apostles, but this Argument is not of so great weight; for we may as well say, that our Common-Prayer-Book is not the same with that of Queen Elizabeth, because we have a new Form of Baptism of those of riper years, a new Form for the thirtieth of January, &c. and for Seamen, some few Collects added that were not then in use, the Doctrine of the Sacraments added to the Catechism, and a new Translation of Scrip∣ture introduc'd, and that we pray for King Charles and Queen Katherine, whereas they pray'd for Queen Elizabeth; these things be∣ing alwayes varied according to the present

Exigencies of the Church, and yet the Litur∣gy the same. I will close all with that of b Gennadius, who speaks the sence of the fifth Century, observationum Sacerdotalium Sa∣cramenta respiciamus, &c. Let us pay our Vene∣ration to the Mysteries of the Priestly Prayers, which being established and delivered to the Church by the Apostles, are with a strict Ʋniformity ce∣lebrated in the whole Catholick Church, that an Ʋniformity of Devotion may go along with the Ʋniformity of Faith: For when the holy Prelates do become Ambassadors in the behalf of the Con∣gregation to the Divine Clemency, they undertake the Interests of Mankind, and with the assistance of the whole Church, that sighs and prayes with them, desire that the Infidels may be made Converts, the Idolatrous reclaim'd from their Impiety; that the veil may be taken from the hearts of the Jews, that they may be Partakers of the Light of truth; that Hereticks may become penitent, and return to thebo∣some of the Catholick Church; that Schismaticks may be endowed with the Spirit of peaceableness and humility; that the Lapsi may be restored to the Church-Communion, and the Catechumeni admitted to Baptism: and that these things are not perfuncto∣rily and in vain desired from God, the effects have made manifest; for out of every one of these sorts God hath made Proselytes to the Truth, whom he hath rescued from the Powers of Darkness, and translated into the Kingdom of his Son.

XXX. When the famous Confessor was brought to his journeys end, and heard the Lyons roaring, with an uncommon joy, says S. a Hierom, he thus exprest himself, I am Gods bread, &c. This Dailleé would use as an ar∣gument

to invalidate the authority of these Epistles, and the so often and justly celebra∣ted Prelate b Bishop Pearson vigorously op∣poses the entertainment of the Opinion, as if the words had never been spoken in the Amphitheatre, and the assertion would too much depreciate the Epistles. But the au∣thority of S. Hierom inclines me to be of ano∣ther belief, who plainly affirms, that Igna∣tius thus exprest himself, when he heard the Lyons roaring: and although I am not ig∣norant, that that acute Father through haste hath committed many faults, by mistaking Eusebius; yet I can hardly believe him deceiv'd in this, while c S. Chrysostom avers the same, as I understand him, who praising Ignatius for his resolution in dying with the greatest satisfaction and willingness, asks this Que∣stion, And how know you this? and answers himself, We know it from the words he spake, when he was about to dye, I wish I could enjoy these beasts. For though he were about to dye from the time of his condemnation, yet this implies to me, that he was nearer his death, than when at Antioch. And d Sime∣on Metaphrastes tells us, that he thus bespake the Romans (though there be no such thing in the ancient acts of his Martyrdom) O you Spectators of this my combate, know that these things have befallen me not for any crime of mine, but that I might follow my God, and enjoy him whom I insatiably long for, for I am his Corn, and must be ground by the teeth of the Beasts, that I may become pure Bread. And of this mind is the great e Cardinal, though no

man more vigorous than he to assert the ge∣nuineness of these Epistles; for to urge, f that he might hear the Lyons roar at Smyrna as well as at Rome, is to me a far∣fetcht conjecture. This therefore, I suppose, was a speech common in his mouth, and a testimony that he was not driven, but went willingly out of the world: and in what that g great man affirms, that Maximus was the first that dreamt of any words used prover∣bially by our Martyr, he seems to me to an∣swer himself, by vindicating him against Dailleé; for when Maximus says of those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my love is crucifi∣ed, that perhaps it was a familiar sentence to him; so it looks, says that eminent Pre∣late, and might be used by him in his speeches as well as writings; and adds, that Dailleé's argument from thence, that because the words are in one of his Epistles, therefore they could not be spoken by him (though it be the same argument which himself after uses) is a frivolous distinction, and unwor∣thy of Dailleé. But who will believe, con∣tinues he, that this was a familiar expressi∣on of Ignatius? I answer, S. Hierom did, and Sophronius, (and I think S. Chrysostom) Simeon Metaphrastes, Baronius, the Lord Primate, and others. But who can imagine, that ever these words were spoken by him before his Condemnation? I answer, that no man cer∣tainly is so mad, as to suppose this Apoph∣thegm used before his Sentence, but that be∣tween it and his Execution, in which time he writ all his Epistles, both that speech,

My love is crucified, and this, I am Gods Corn, &c. might be frequent in his mouth, as testimonies of his courage and love to Heaven, first written by him, and afterward on all occasions spoken; which at last that a excellent man seems to grant. And this answer both vindicates the Ancients, and yet gives no assistance to Dailleé's Hypothesis; and of this opinion, after I had finisht this, did I find the Learned b Dr. Cave, to whose in∣dustry and diligence the Church owes the re∣paration of many of her ancient ruines.

XXXI. In his Epistles I am accosted with unaccustomed demonstrations of Christian gallantry, and an ardent zeal, and such long∣ings for Martyrdom, as argue a soul strongly transported with the love of Jesus, and im∣mortality, an infinite care of his disconso∣late and widowed Church of Antioch, which in every Letter he recommends to the prayers and assistances of those Churches to whom he writes, but especially to S. Polycarp; but above all, a most holy vigour and earnest∣ness against Heresie and Schism, there being not one Epistle wherein he takes not care to condemn the Heresies of that age, to dis∣countenance Schism and Faction, and passion∣nately to recommend Obedience to the Pre∣lates of the Church: And since The View of Antiquity, handling this subject ex professo, hath given us so poor an account, I will take leave to transcribe a few passages to that purpose.

XXXII. The great design of his Epistle to the Romans, is to engage the Christians of

that Church, not to use any means to hinder the consummation of his course by Martyr∣dom, telling them, that such an act of Cha∣rity would be a great piece of injustice to him, that he never, till the sentence of condemnation past on him, began to be a true Disciple of Christ, beseeching them by their prayers to hasten the day of his dissolution; assuring them that he would invite the wild beasts to devour him, that neither the fire, nor the Cross, nor the teeth of those ravenous and untamed Lyons, that neither the breaking of his bones, the racking of his joints, the bruising of his body, and on the head of all this the utmost torments that Satans ma∣lice could inflict, would signifie any thing, so he might enjoy his Master Jesus; that were he Lord of the ends of the earth, and all the Kingdoms of the world combined into one Empire for him, they neither could tempt nor profit him; that he had rather dye for his beloved Jesus, than be Mo∣narch of the Ʋniverse: for what is a man pro∣fited to gain the world, and lose his soul? that he longed for no one but him that dyed for him, and rose again; that he was a passionate lover of death, for his love was crucified; that he was not satisfied with corruptible nourishment, or the pleasures of this life, but only desired the bread of God which came down from heaven, the bread of life, which is the flesh of Jesus Christ the Son of God, born in the latter age of the world of the seed of David and Abraham; that he longed for no other drink but his blood, the great testimony of the invincible Charity of Jesus, and the means of attaining to life Eternal. Which last passage I am inclinable to believe

hath its relation to that good old Custom of giving the Sacrament of the Eucharist as a Viaticum to dying persons.

XXXIII. Against the Heresies of the Age he is very smart. Be not deceived, my Bre∣thren; Adulterers shall not inherit the Kingdom of Heaven, and if they shall dye who do these things in the flesh, how much more they who by impure Doctrines corrupt and prostitute the honour of the holy and chaste Faith, for which Jesus was cruci∣fied. Such a polluted person shall be thrust into unquenchable fire, and all they, that hearken to him. I beseech you therefore, Brethren, (and yet it is not I, but the Love of Christ which intreats you) make use of no other but Christian Food, and abstain cautiously from the strange Plant, which is Heresie. There are many Time-servers who embrace the Lord Jesus, and believe proportiona∣bly to the advantages they receive by the Faith; Men that give an envenom'd draught, mingled with what makes it luscious and palatable, which he that is ignorant greedily swallows to his own Damnation: keep your selves charily from such, which is easily done, if you avoid Pride and self-conceit, and unite your selves inseparably to the Lord Jesus, to your Prelate, and to the Ordi∣nances of the Apostles. Of which Hereticks he tells us, that they denyed the Passion and Resur∣rection of our Saviour, and as they had forfeited the Faith, so they had lost their Charity, took no care of the Poor, of the Widows, or the Or∣phans; had no Prayers or Celebration of the Eu∣charist among them; of whom, though Mr. H. p. 19. tells us, that Menander, Basilides, and others are named by Ignatius, yet I must aver,

that though he means them, yet he no-where expresly mentions them, but rather profes∣ses, that he will omit the giving a particular ac∣count of them, not thinking it fit to remember the names of such Infidels, till they had repent∣ed.

XXXIV. Nor is his Pen less keen against Schism; You being children of the light flye all Schisms, and false Doctrines; where your Shep∣herd is, there do ye as Sheep follow him, for there are many Wolves. Abstain from all noxi∣ous Plants, which the Son of God never culti∣vated, because they were not planted by his Fa∣ther. Be not deceived, Brethren, if any man be a follower of a Schismatick, that man hath no inheritance in the Kingdom of God; for where there is division and wrath, in that place God hath no residence: Fly therefore Schism, as the beginning of all mischief. He that is not with∣in the Sanctuary cannot partake of the Bread of God; for if the prayer of one or two be so pow∣erful, how much more the conjoined supplications of a Bishop and his whole Flock? He therefore that shuns the publick Assemblies, is proud, and hath cut himself off from the holy Communion, for it is written, that God resists the proud. Let us therefore studiously decline opposing the Bi∣shop, that we may not be guilty of Rebelling a∣gainst God. Ʋse your utmost endeavour that you may meet often to praise and magnifie your Ma∣ker, for by such frequent Assemblies the pow∣ers of Satans Kingdom are weakened, and his design to ruine you for ever blasted by the Ʋni∣formity of your Faith: There is no greater bles∣sing than peace, by which all the quarrels in

Heaven and Earth are composed. Such are his severe remarques on all the disturbers of Ec∣clesiastick Union, and yet no man a greater adviser to Christian Condescension and Com∣passion than Ignatius; Overcome, says he, the fury of such men by meekness, their proud boastings by Humility, their railings by Prayers, their Errours by continuing stedfast in the Faith, and their wild and ungoverned manners by a gentle and Christian demeanour.

XXXV. Nor does he only discover the Di∣stemper, but prescribes a Remedy, by en∣joining a strict submission to Episcopal Au∣thority in every Epistle; For as our Ma∣ster Christ never did any thing either by himself or by his Apostles without his Father, so neither un∣dertake ye any thing without the Bishop and his Presbyters; nor do ye indulge to any private Fan∣cies of your own, how plausible or reasonable soe∣ver; but in the same Assembly let there be one Prayer and Supplication, one mind, one hope in charity and joy unblameable, for there is one Jesus, than whom nothing can be better. Ʋnder∣take nothing without your Bishop, and be subject to your Presbyters, as to the Apostles of Christ; and honour the Deacons, as the Ministers of the My∣steries of Jesus, for without these there can be no Church. I cry aloud, and speak it with an audible Voice be obedient to the Bishop, Presbyters, and Deacons. Some men suspected, that I spake this, as if I had foreseen the Schismatical De∣signs of some; but he is my Witness, for whom I am bound with this Chain, that I had not the no∣tice from flesh and blood, but the Spirit of God revealed these things unto me, telling me, Do no∣thing

without your Bishop, keep your Body unde∣filed as the Temple of God; love Ʋnity, fly Di∣visions; be Imitators of Christ as he is of his Fa∣ther. My soul for theirs who obey the Bishop, Presbyters, and Deacons; he that honoureth the Bishop is honoured of God; he that does any thing without his Privity is a servant to the Devil: Let nothing belonging to the Church be done with∣out the Prelate. Think that Encharist only va∣lid, which the Bishop consecrates, or some one by him deputed: it is not lawful without him either to Baptize or Celebrate the Love-Feasts; where the Bishop is let the Congregation be; as where Christ is, there is the Catholick Church. And lest he might seem to impose all the stress on the Laity, and prescribe no holy Cautions to the Governours of the Church how to de∣mean themselves, the beginning of the Epi∣stle to Polycarp is wholly spent in advices to that Apostolical Bishop; and giving a Cha∣racter of the Episcopal Office. I will only instance in one memorable saying more of his, that famous passage which Theophilus, Origen, S. Basil, Hierom, and others borrow from him, that there were three things whereof the Prince of the Air was ignorant, the Virginity of the Blessed Mother of God, the Incarnation of her Son, and his death and Crucifixion; three venerable Mysteries that were now publickly proclaimed to the World in their accomplishment, but were con∣trived by God in eternal silence and secresie.

XXXVI. And whereas some doubt hath been made, how under so strict a custody he could find leisure to write so many Letters, and make so many holy Sermons and Exhor∣tations

as he did; we answer a that he bought every moment of that holy leisure from his Guards; every stay of his being their Market, where they made him purchase each hours freedom from their inspection and restraints with greater Sums, growing more fierce and untractable on their gentle treat∣ment, that they might extort new and larger Compositions; for such was the Charity of that Age, that they accounted nothing dearer than the concerns of their Religion, and therefore grudged at no cost to purchase bet∣ter usage for the Confessors thereof; and of this b Lucian is a sufficient witness: and such questionless was their Zeal and Love to∣wards Ignatius, and by this means he pur∣chas'd his hours of Privacy, notwithstanding Eusebius seems to oppose the Opinion, c im∣plying that he did it rather by stealth, than their Connivance.

XXXVII. It is also proposed as a great dif∣ficulty by the acute a Scaliger, how it came to pass that Ignatius should not be martyred at Antioch, but carryed thence to Rome? tell∣ing us, that none but Denizens of that great City used to appeal from the Governour of the Province, as S. Paul did, and if we assert this concerning Ignatius, then could he not have been thrown to the Wild Beasts; the b Law forbidding to punish any Citizen in that manner, (it being in truth a Death decreed to the vilest and most profligate of Malefa∣ctors only) and at last professes, That he is ignorant how to solve it, and therefore pro∣poses it, that others might try their wits about

it. And though I pretend not to unriddle Mysteries, yet we may give more than one reason, why Trajan, who himself, and not the Governour of the Province condemn'd the holy man, ordered him to suffer at Rome. c It was usual in all the Provinces to send the Heads and Leaders of Factions, famous Thieves and Murtherers, or any that had Excellencies more than ordinary, as strength of Body or Skill, to suffer at Rome. Now Ignatius was the most remarkable man among the Christians of that Country, a Patriarch of a famous See, venerable for his Age and Piety, for his Zeal and Humility, for his Gallantry and Courage, in freely offer∣ing himself to the Emperour, and reproving his Idolatrous Worship. To this d S. Chry∣sostom subjoins, That it was the Devil's Poli∣cy to cut off the Bishops, and that in strange Countreys, to which he hurryed them, that he might prostitute their Fortitude, and bring down their Resolutions, taking them unpro∣vided of Necessaries, and worn out with the length of their Journeys; that he might ren∣der their Sufferings more severe and acute, that they might dye there unknown and un∣pityed, not as Martyrs for Religion, but as great Malefactors: The people of Antioch, had Ignatius dyed at home, would have been ravish'd with Admiration of his Bravery, and with Love to his Piety, when they should see that Bishop, who had preach'd the Gospel so long among them, now dye for it, and seal that truth with his Blood, which he had so often profess'd in his Discourses; and

God also so ordered it, to enhance the worth of our Martyr's Crown, that the Churches through which he journeyed might be con∣firm'd by his Sermons, Letters, and Exam∣ple; that by his Blood he might help to pro∣pitiate the Favours of Heaven, which had been demerited by the many Idolatrous Enor∣mities of that wicked City; as also that in that publick place he might preach Piety to the World, and give a Testimony of the Truth of the Resurrection of Jesus, and the hopes of the Christian World, that they also shall rise again to a better Life; these Rea∣sons, after this Paragraph was written, I found urged by the Learned e Dr. Cave, to which he also adds, that this was done to deterre o∣thers, that all that saw him in his Travels might observe how odious this Religion was in the Eyes of so brave and accomplish'd a Prince as Trajan, who was the Darling of the Empire.

XXXVIII. This Journey to Rome was b undertaken in the latter end of Summer, for in August he was at Smyrna, whence he writ his Epistle to the Romans; and on the first of February in the ensuing year, say the Latines, but say the Greeks, on Decemb. the 20th of the same year, was Martyred; of the manner and circumstances of whose departure, Ado c Viennensis mentions many things, which the Ancients are silent in, as, that his Shoul∣ders were bruised with Leaden Bullets, his sides torn with Hooks and sharp Stones, his hands filled with fire, and his sides burnt with Paper dipt in Oyle, and that he was

commanded to stand on hot burning Coals, and his sides again torn with Hooks and sharp Shells; of the truth of which Story the Cardinal much doubts; but I think that an∣cient Martyrologist is only mistook in the place, putting Rome for Antioch (where pro∣bably he was so tortured) as he is also out in the names of the Consuls for that year. And agreeable hereunto is the Relation of the Greek d Menaeon, that this was done to subdue the invincible Courage of the Martyr before his Condemnation; but when this would not produce the desired Effect, that then the Emperour denounc'd the fatal Sen∣tence against him. Nor was this only the O∣pinion of Ado, but before him of venera∣ble Bede; and before both, of the Collectors of the Acts of this Saint in the Greek and La∣tine Manuscripts of the Bodley and Cotton Li∣braries, as says the venerable e Primate, and since them, of many others.

XXXIX. But as soon as the Martyr had be∣gun this his tedious Journey, the Persecution at Antioch ceas'd (and only there, as I am in∣clined to believe by the a Acts of S. Igna∣tius's Martyrdom; for he being at Rome, takes notice of the continuation of the Per∣secution there, which he prays God to put an end to) the Emperour thinking it sufficient in such a populous City to cut off their Lea∣der; Providence so ordering it, that at the same time there came Letters from Tiberia∣nus the President of Palestine, and Pliny the Proconsul of Bithynia, (both which the Lord b Primate hath annext to the Martyrdom of

our Saint) which suddenly alter'd the Scene of Affairs, and freed the Eastern Church of a hot Persecution; only the favour could not reach Ignatius, because his life was forfeited to the Law, he being condemn'd before this Cessation, though the Execution were respi∣ted till he came to Rome; but the Blood of this holy man brought down speedy Venge∣ance on that City, for the next year after, as c Baronius proves; not till seven years after, says Johannes Malela, and the most Learned d Ʋsher, a terrible Earthquake almost bu∣ryed it in its own ruines, as it is elegantly de∣scribed by the Historian e Dio. It was preceeded by horrible Thundrings, and pro∣digious Winds, and at last the Earth-quake threw down Houses, buryed many in the Rubbish, maimed more; rooted up Trees, and dryed up Rivers, and on it new Springs appeared, the Mountain Casius was so shaken, that its top leaned as if every moment it would fall on the remainders of that wretch∣ed City: Here Pedo the Consul was so bruis∣ed, that the Contusion prov'd mortal, and the Emperour himself had shared in the same Fate, had he not been drawn out of a Window by an extraordinary piece of Providence; nor would he ever afterwards reside in the City, but in his Tents in the open Air. And how could Antioch but totter and become a heap of Ruines, that was on the death of this good man robb'd of what propt and secur'd it? that place is next door to destruction, whose Angel-Guardian is forc'd to a deser∣tion.

XL. In this manner did this excellent Bi∣shop leave the World, and f his bigger bones, which the wild beasts had not devour∣ed, were by his Followers Philo, Gaius, and Agathopus, that writ the Acts of his Martyr∣dom, collected and brought to Antioch, and received with much solemnity in every City which they past through, and were buryed in the Coemetery a before the Gate that leads to Daphne, one of the Suburbs of Anti∣och; but afterward, under b Theodosius junior, were brought in a Chariot with much pomp into the City (which c Nicephorus mistook, when he says, they were then first brought from Rome) and interr'd in a Church dedica∣ted to his memory, which before was the Temple of Fortune, whence they were again transported to Rome, under the Emperour Ju∣stinian, as d Baronius thinks, when An∣tioch was sack'd and burnt by Chosroes, King of Persia, or rather as the reverend e Ʋsher proves, circ. an. 640. when that City fell into the hands of the Saracens. And to his me∣mory was an eminent Festival devoted, which Gregory, Patriarch of that See, made more illustrious by much additional Magnificence and Ceremony, and was constantly celebrated till the days of f Evagrius. But perhaps Mr. H. would not mention these things, be∣ing loth to acknowledge that in those early days the Reliques of Martyrs were reveren∣ced, and the Anniversaries of their Deaths celebrated with Sermons and other Christian Offices; to both which I'll speak a few things, that it may serve for a view of the ancient

usages in that kind, and vindication of S. Chrysostom, whose Panegyrick I subjoin, in which we find him copious on this subject.

XLI. The Primitive Church did call the days of their Martyrdoms their birth days, (Natalitia) hereby testifying, that whereas they were born in sin, but at their dissolution went into Abraham's bosom; that they be∣lieved, that the day of a mans departure is bet∣ter than the day of his birth; and though they seem'd to be lost to all hopes in the eye of the world, yet that the death of the righteous is precious in the sight of the Lord. So the Church of Smyrna in their g Epistle con∣cerning S. Polycarp's death, to the rest of the Christian Churches; We, say they, plac'd his bones in a fit Repository, where we meeting together, God will give us ability to solemnize the birth-day of this Martyr, with exultations and rejoycings, that we may both celebrate the memories of former Martyrs, and prepare and incourage others for the future to the same un∣dertakings. So h Tertullian says of S. Paul, that he was born at Rome, because there mar∣tyred; and after him the name occurs fre∣quently in a Origen, b Cyprian, and c S. Ambrose, but above all in d Peter Chrysolo∣gus, who gives the reason of the name; Na∣talem ergo Sanctorum cum auditis, &c. The birth-day of a Martyr hath its denomination, because the good man is born not a child of this world, but a son of Heaven, rescued from la∣bour and temptations, and introduc'd into the region of rest and quiet, from a state of misery and torments to the delicacies of the superiour

Palace, which do not for a while please the sen∣ses, and then disappear, but are firm and ever∣lasting. And in this was the care of the Church in those dangerous times exerted, in ordaining Notaries to record the acts of their Martyrs; and this was all the Eccle∣siastical History, till Hegesippus, which they enjoyed. And I am not a little glad, that I find this acknowledged by the learned and modest e Hierome Zanchy, that the primi∣tive Votaries used to meet at the Tombs of the Martyrs on the Anniversaries of their Suffer∣ings, where God wrought many miracles to te∣stifie that those his Servants were in Heaven, and to engage others to the like resolution; and the Christians paid a veneration to their Reliques. Which reverence f Dr. Reynolds doth also acknowledge, and allow, and of which I shall more particularly treat, viz. of the ho∣nour done to their dead bodies by God and men, by Miracles wrought at their Sepul∣chres, and veneration paid to their Re∣mains; although I heartily profess my dete∣station of the superstitious usages of the Ro∣manists in this point, and their many whead∣ling impositions on the deluded Laity; being only willing to adjust a due respect to those Remains of the Primitive Martyrs, but from my soul abhorring their adoration.

XLII. Of Ignatius g S. Chrysostom is a suf∣ficient Testimony, how joyfully his bones were received in every City, and how reve∣rently entertained: The h Church of Smyr∣na collected the Bones of S. Polycarp, of more value than precious stones, and purer than

Gold, and laid them in a place convenient. So the i Apostolical Constitutions affirm, that

"the Reliques of those who dwell with God are not without their due honour; it was customary in the days of k Eusebius to meet at the Monuments where the sacred Tabernacles of the Apostles and other good men were fixt, there to make their prayers to God, and to honour those blest Souls. Heretofore, says a S. Basil, the Priests and Nazarites were enjoined not to desile themselves by a dead body, which if any did, he should be unclean, and must wash his cloaths; but now he that toucheth the bones of a Martyr, receives some holy in∣fluences from that grace that is in the body, and b for this cause the Reliques of the Saints are honourable: For c why should not the faith∣ful pay respect to that body, which even the Devils reve∣rence? which they punisht in its tortures, but admire in its Sepulchre. I honour therefore that body which Christ honour∣ed, when it was under the Sword, and which shall reign with him in Heaven.

d Gregory Nys∣sen, e Hierom, f Augustine, g Prudentius, and others, are full to this purpose, but I o∣mit them; being content to mention, that h Eunapius derides the Chri∣stians for honouring the salita capita, the embalmed heads of those men, who were,

as he spightfully and falsly objects, put to death for their execrable Villanies, meaning the Martyrs; and it was one of the methods of cruelty in the i Apostates time, to pro∣stitute the Reliques of the Martyrs. But I will shut up my Quotations on the subject, with the opinion of the Church of the fifth Century, out of k Gennadius de dogmatibus Ecclesiae,

"We believe that the Bodies of the Saints, but especially the Reliques of the holy Martyrs, are to be sincerely ho∣nour'd as the Members of Christ, and that the Churches called by their Names are to be approached with piety and devotion, as places dedicated to the Worship of God; and whoso thinks otherwise is no Chri∣stian, but a follower of Eunomius and Vi∣gilantius: For why should we stick to ho∣nour what God hath honoured by Mira∣cles?

So the l Author of the Questions un∣der the name of Justin Martyr;

"The Bo∣dies of the sacred Martyrs are preserva∣tives against the snares of Satan, and cure Distempers that have baffled Physick.

And thus does m the Divine expostulate with Julian.

"Dost thou not reverence those that were sacrific'd for Christ? Dost thou not fear those great Champions? S. John, S. Peter, and S. Paul, and those that both before and after them were in jeopardy for the truth? by whom the Daemons are dispossest, and Diseases cured; who ap∣pear in Visions, and foretell futurities; whose bodies, when reverently toucht, do the same things which holy Souls do?

dost thou not venerate but dishonour those?

And after this manner speak the other Sages of the Church, S. a Basil, and S. b Cyril of Jerusalem, and to omit S. Ambrose, and S. Hierom, c S. Austin gives several instances of these stupendious productions, but I will content my self with that excellent passage of d Isidore the Pelusiot,

"〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. If any man be offended that we honour the Dust of the Bodies of the Martyrs for their great love to God, and admirable constancy in the Faith, let him ask those that have been cured thereby, and understand to how many Diseases it hath brought remedy; so shalt thou not only not deride what we do, but be encouraged to imitate us.

And it is very observable, that generally the Fathers in this case instance in that particular of Elisha, (2 Reg. 13.21.) into whose Grave the dead man being thrown revived. So do the Apostolick Constitu∣tions, S. Basil, and S. Chrysostom, but par∣ticularly e S. Cyril of Jerusalem. The dead man, who was thrown into the Tomb of Elisha, when he touch'd the dead body of the Prophet re∣vived, and the dead Body of the Prophet did the Office of a living Soul, and that which had no life gave life to him that was departed, it self yet continuing among the dead: And why so? lest if Elisha should have risen, it might have been attributed only to his Soul, and to demon∣strate, that in the absence of the Soul there is great Virtue in the Bodies of the Saints, because of those Souls that so long inhabited and actuated those Bodies: Nor let us fondly distrust the truth,

as if this could not be done, for if handkerchiefs and Aprons, being without the Body, when toucht by the Sick, freed them from their Infirmities, how much more should the Reliques of the Prophet raise the dead?

XLIII. Of these miraculous Efforts at the Tombs of the Martyrs, the case of S. Babylas is a famous instance, and I mention it the ra∣ther, because he was Patriarch of this very See of Antioch, and was buryed in the same place with S. Ignatius in the Daphnaean Suburb, and that the miracle fell out in that Age of the Church when the Truth could not want Hi∣storians; it being recorded by f Ruffinus, g Theodoret, h Sozomen, i Socrates, and k Evagrius, and as to the substance of the Story by the Heathens, m Libanius, n Marcellinus, and o Julian him∣self; but above all by p S. Chrysostom, who was born at Antioch, and at this same time bred a Scholar under Libanius, and but twenty years after the Fact was done relates this sto∣ry in a set Oration, and calls all persons to witness whether he spake truth or not; and in his second Oration in praise of this Martyr enervates all the material Passages of his Ma∣sters Oration on this subject. Nay, Julian's own Historian, giving the world an account of the very day that it happened, viz. the 22th of October, An. Chr. 362. the Story is thus. a

"The Bones of S. Babylas the

Martyr were by the order of Gallus, who was by Constantius created Caesar, buryed at Daphne, near the famous Oracle of A∣pollo; which Oracle, Julian, before his fatal expedition into Persia, consulting, as he did almost all the Tripods of the World, was told, that Apollo could not give him any Answer, because some persons were bu∣ryed near that Temple; which when Julian heard, he commanded the Christians to re∣move the Bodies of S. Babylas and his Mar∣tyred Companions; which they did with great Pomp and Ceremony transport into the City, singing the Psalms of David before the Chariot, and interposing this Versicle between every Verse, Confounded be all those that worship Graven Images. Neither did the Oracle af∣ter this prove vocal, having only foretold its own Funerals; but in a small time the Temple was burnt by Fire from Heaven, and the famous Image of Apollo reduc'd to Ashes, only says S. Chrysostom a few Pillars and other Ruines were left standing, as Trophies of the Victory of the Martyr; and though the burning the Temple was fa∣thered by Julian on the Christians, yet the Priests that kept it, when put on the Rack, would on all sides confess nothing, but that the Fire fell from Heaven.

Thus is the story attested on all hands, only I cannot as∣sent to b Evagrius, that not the Servants of Christ, but Julian himself was compelled honourably to Translate the Body from that place, and to erect a Church to his memory before the Gates of the City, which remained

to his time, the Apostate designing by this act of Counterfeit Piety, that the silenc'd and baffled Daemon might be set at liberty, while the Divine Providence so ordered it, that the Martyrs Reliques might find a becoming Receptacle. Nor were these wonderful Operations transacted in a Corner, but in the publick view of Mankind, which Mira∣cles whether wrought immediately by God, or by the Ministry of the Glorified Souls of the Martyrs, or the help of Angels, neither durst c S. Austin, nor dare I pretend to de∣termine.

XLIV. Wonderful was the Zeal of those early days in meeting, and caressing these sacred remains of their slain Brethren with so much joy and satisfaction, as this story and S. Chrysostom's Panegyrick tell us, but above all d S. Hierom, who condemns Vigilantius for being grieved that the Dust of the Mar∣tyrs was covered with a fine Vail, and not wrapt up in Hair-cloth, or thrown on a Dung-hill, and adds,—

"was the Au∣gust Constantine guilty of Sacriledge, when he translated the holy Reliques of S. An∣drew, S. Luke, and S. Timothy to Constan∣tinople?—Or is Arcadius, our present Prince, Sacrilegious, who hath after a long time brought the Bones of the Prophet Samuel out of Judaea into Thrace? Were all the Bishops Fools that enshrin'd those scatter'd Ashes in Silk, and carryed them in a Ves∣sel of Gold? Were the people of all Coun∣treys besotted, who met these Remains in such multitudes that the Troop reach'd from

Palestine to Chalcedon?

So that learned Father.

XLV. Nor are these Ancients, which so earnestly recommend this veneration, but invincibly averse from any adoration of or prayers to these Martyrs. Thus when the Christians of Smyrna were about to collect the Ashes of S. Polycarp, by the instigation of the Jews, the President was inclined to hinder it, lest the Christians deserting their cruci∣fied God should worship Polycarp.

"The mi∣serable wretches, say a those holy men, be∣ing ignorant that it could never enter into our minds to forsake Christ, that suffered the torments of the Cross for the salvation of mankind, and bow down to any other as a God; for we adore him who is truly the Son of God, and we worthily embrace and venerate the Martyrs as his Disciples, and imitators, for their incomparable love to their Master and Prince, with whom we expect to be sharers hereafter in Glo∣ry, as here we are Scholars to their Piety.

And b S. Hierome, who is so hot against Vigilantius, yet de∣nies that we adore Angels or Archangels, much less dust and ashes.

"But we honour the Reliques of the Martyrs, that we may adore him whose Martyrs they are; we ho∣nour the Servants that their honour may redound to their Master, who says, he that re∣ceives you, receives me; for if the Reliques of Martyrs be not to be honoured,

how do we read, that precious in the sight of the Lord is the death of his Saints.

Thus the Fathers on one hand appropriate to God his due adoration, and on the other pre∣serve the fame of those admirable persons from being sullyed by the endeavours of those that with much rashness contemn them that have been slain for the testimony of Je∣sus. c

"For at that time when their blood shall be required, and they made partakers of glory, tum à Christo confundentur omnes, qui inhonoraverunt eorum martyrium, then shall all those be confounded by Christ, that have defamed their sufferings. And of this mind also is a Vedelius at Geneva.

XLVI. Thus we see the Fathers are far from giving any honour peculiar to God to Saints or Martyrs, they living in an age, when the traditional account of those things could not be easily interrupted, or the faith of men imposed upon by fabulous and legendary Re∣lations of Reliques, which have been mul∣tiplyed after a prodigious manner by the Church of Rome, to the scandalizing of ma∣ny sober men of their own Communion. So that could I be ascertained, where the Ashes of S. Ignatius were really deposited, I would respect and reverence them, and kneel down before his Tomb, and remember his courage and love to God, and thank my Saviour for so enabling him, and beg the same or the like assistances, for my self; but before I should worship his Head that is enshrined in the Jesuits College at Rome, or any of his Bones at Naples, or elsewhere reserv'd, I

must be perswaded to desert my present be∣lief and veneration which I have for the sa∣cred Oracles, and the Writings of the an∣cient Church. I have been so large in this, because I know that the Name Relique hath been a Mormo and Bugbear to affright many conscientious men from entertaining Ortho∣dox Notions, lest they should comply with Popish Opinions. And now I have done with S. Ignatius, when I have told my Reader, that there was another Martyr of this Name in S. Cyprian's time, circ. an. 250. and after him another, circ. an. 860. whose Name is in the Martyrologies among the Confessors; for he was Patriarch of Constantinople, and ho∣noured with the other Name of this Prelate of Antioch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Novus, or junior Deifer.

S. Chrysostom's Panegyrick on the holy Martyr S. Ignatius, who having been carried to Rome, and there martyred, was from thence brought back again to Antioch. To. 5. p. 498. &c. Edit. Savil.

'THE splendid and magnificent among Feasters make their Treats of many and divers Courses, at the same time testi∣fying the Plenty of their Houses, and the Welcome of their Acquaintance: So the Li∣berality of the Holy Spirit affording us a De∣monstration of its Domestick Power, and Munificence towards Gods Friends, sets be∣fore

us frequent and various Tables of Martyrs. Lately a very young Girle and unacquainted with Marriage, the blest Mar∣tyr Pelagia, entertained you with abun∣dance of delight: To day this holy and ge∣nerous Martyr Ignatius hath succeeded the Feast of that Virgin: The Persons are di∣verse, but the Table the same; their Com∣bats different, but their Crown one; their Contentions various, but their Trophees the same. For in the Heathen Games, seeing their Exercises concerned the body, only men have admittance; but here where the soul is in the whole Engagement, the Thea∣tre is open, and the Race set before either Sex: Neither are men alone listed in this service, lest the Female Sex taking refuge in the weakness of their Natures, might seem to have a plausible Apology; nor do Women only exert their Courage, lest the men should be ashamed, but among both sorts many are called forth to the Combat, and many Crowned, that thou mayest learn by their actions, that a in Christ Jesus there is neither Male nor Female; that nei∣ther Sex, nor weakness of body, nor age, nor any other such thing, can hinder those that run the holy Race, if an ingenuous chearfulness, and an exalted will, and an ardent and fiery fear of God be firmly set∣led in our minds; for this cause Virgins, Women, and Men, old and young, Servants, and Free-men; every degree, every Age and Sex strip themselves for these Com∣bats; nor were they in the least hurt, be∣cause

they brought with them brave resolu∣tions to undertake these Engagements. This season therefore calls us to a narrati∣on of the famous acts of this blessed man; but my reason is disturbed and full of tu∣mult, not knowing where to begin, what to speak to next, or wherewith to conclude, such a multitude of praises do surround us, and we suffer in the same manner, as he that enters into a Garden, and sees many a Bed of Roses, and many a Violet, and no less number of Lillies, and other pretty Or∣naments of the Spring, various and diffe∣rent in their Shapes and Colours, is trou∣bled about the first that he sees, and then about the second, every thing that he looks on requiring him to fasten his Eyes there: So is it with us that enter into the spiritual Garden of the Archievements of Ignatius, where we see not the fading Flowers of the Spring, but variety of the Fruits of the holy Spirit in this great mans soul, that we are perplext and full of doubtings, not be∣ing assur••d to which we should incline our thoughts; every particular thing which we have seen in this excellent person withdraw∣ing us from the consideration of any other of his Vertues, and using a pleasant vio∣lence to the Eyes of the soul, to engage them to look only on its peculiar beauties: For behold he govern'd this Church among us generously, and with the same exactness that Christ requires; for what that great Bishop of souls made the chiefest Maxime and Canon of Episcopal Regiment, that did

he demonstrate in his actions, and hearing Christ say, a that the good Shepherd lays down his life for the Sheep, with a great deal of courage he offered his for his Flock; he truly converst with the Apostles, and by their Ministry was baptized: What an ex∣cellent man then must we needs think him to be, who was brought up with them, and lived in their company, and was made a partaker both of their b common and my∣stical discourses, and was by them thought worthy of this Government? Again, the time is at hand that requires fortitude, and a soul that overlooks all present things, burn∣ing with the divine love, and preferring things that are not seen, to those that do ap∣pear. And with the same ease he divested himself of mortality, as a man puts off his Cloaths. What therefore shall I first treat of? his proficiency in Learning under the Apostles, which appeared in all his a∣ctions? or his scorn of this present life? or his exact vertue, with which he mana∣ged the Government of his Church? which shall we first praise, the Martyr, or the Bi∣shop, or the Apostle? For the holy Spirit's liberality having wove it in this manner, put on his holy head this triple, or rather this manifold Crown; for if any one should accurately unfold every one of these Chap∣lets, he shall find new Coronets budding out to us.

'But with your favour we will first enter on the praise of his Episcopal Authority, nor doth this seem only to be one Crown:

Let us therefore unfold it in our Discourse, and you shall see two, three, or more arising out of it. For I do not only admire this man, that he was thought worthy of such a Dignity, but that he was ordained to it by those holy persons, and that the hands of the blest Apostles were laid on his sacred head; this is greatly conducive to his praise, not because more Excellencies did accom∣pany this Grace from above, nor only be∣cause they procured a more abundant effica∣cy of the Spirit to descend on him, but be∣cause they bore witness to all those vertues in him, which could be in a man. And how this comes to pass I will describe, S. Paul writing to Titus (and when I name Paul, I do not only speak of him, but of Peter, and James, and John, and the whole College of Apostles; for as in a † Lute the Strings are diflerent, but one harmony; so in this Quire of Apostles, the persons are divers, but the Doctrine the same, because they had the same Master, the holy Spirit, that made the impulse on their souls; and this S. Paul means, when he says, Whether it be they or I, so we preach) this same Apostle therefore writing to Titus, and shewing what manner of person a Bishop ought to be, saith, A Bishop must be blameless, as the Steward of God, not self-willed, not apt to be angry, not given to Wine, no striker, not co∣vetous, but a lover of hospitality, a lover of good things, sober, just, holy, temperate, hold∣ing fast the faithful Word, which he hath been taught, that he may be able to exhort others by

sound Doctrine, and to reprove Contradictors. And writing to Timothy about the same matter, he thus speaks; He that desires a Bishoprick desires a good work; a Bishop there∣fore must be blameless, the Husband of Wife, watchful sober, modest, a lover of H•• spitality, able to teach. Seest thou what e∣min••nt Vertues he requireth in a Bishop For as an excellent Painter, tempering di∣vers Colours, being ready to draw the ex∣act Form of a King, sets about his work with all imaginable accuracy, that all per∣sons that would imitate and transcribe it, might have an exact Pattern: So the bles∣sed Paul, as if he were drawing a Prince's Picture, and adorning such an Exemplar, mixing the several Colours of Vertue, hath delineated to us the perfect Characters of Episcopacy, that every one that attains to this honour, looking on this Image, might order all things belonging to himself with the like circumspection. I will therefore speak it boldly, that the blessed Ignatius had accurately imprinted all this Vertue on his Soul, being innocent and blameless, neither morose, nor angry, nor a Drunkard, nor a Quarreller, but without any love of Con∣tention, or love of Money, being just, ho∣ly, temperate, and holding fast the faith∣ful word of Doctrine; being watchful, so∣ber and modest, and Master of all the o∣ther Vertues that S. Paul requires. And what proof of this say some? the same persons that spoke these things ordained him; nor could those that with so much

exactness advise others to make tryal of them that should ascend to the Episcopal Throne, themselves perfunctorily do this act; for unless they had seen all these Ver∣tues planted in the Soul of this Martyr, they would never have ordain'd him to the mana∣gery of this Dignity; for they certainly knew what danger threatned those that made such Ordinations slightly, and as it might happen. And this also doth the same S. Paul again show, writing to the same Ti∣mothy, bidding him, a Lay hands sudden∣ly on no man, nor partake of other mens sins. What sayest thou? Hath another man sinned, and do I partake of his Crime and his Pu∣nishments? Yes truly, he that adds Au∣thority to Wickedness, even as when one puts a Sword into the hands of a Mad-man, whatsoever Murder the Frantick person shall do, he that gave the Sword shall answer the Crime: So if any should confer the Power that ariseth from this Dignity, on a man that lives wickedly, he pulls down all the Fire of his wicked and bold undertakings on his own head; for he that gives the root, is with∣out doubt the cause of all things that spring from it. Dost thou see how this double Crown of his Episcopacy hath hitherto ap∣peared, and that the eminency of those that ordain'd him hath added lustre to his digni∣ty, while they bear witness to the Univer∣sality of his Vertues? Will you that I shall unfold another Crown to you, that buds from this? Let us reflect on the time when he was admitted to this sublime place; for

it is not the same thing to govern the Church now, and then; as it is not an equal undertaking to journey in a beaten way, and such as hath been well trod by a∣bundance of Travellers, and now at first: open a new Path, and make that passab•••• that is full of Pits and Rocks, and pester∣ed with wild Beasts, and that never before entertain'd a Traveller. For now by the Grace of God no peril threatens the Bishops, but every where there is a profound Peace, and we all enjoy serenity, the word of God∣liness being made known to the ends of the World, and our Governours preserving the Faith with diligence; but then there were none of these things, but which way soever a man did look, there were Precipi∣ces, and Gulphs, and Wars, and Quarrels, and Dangers; Rulers and Kings, People, and Cities, and Nations, their acquaintance, and strangers, all took counsel against the Christians; nor was this only then terrible, but much more so, because many of the Be∣lievers (as those that in this Age first enter∣tain new Doctrines) stood in need of a∣bundance of condescension, for they were yet weak and very often supplanted; and this was that which did no less, yea much more grieve their Teachers, than all their Heathen Adversaries Assaults. For the Con∣sultations and Persecutions of the Heathens afforded them abundance of pleasure, upon the account of the hope of the rewards laid up for them: for this reason the a Apo∣stles returned from the Council rejoycing

that they were beaten; and S. Paul pro∣claims it with a loud Voice, saying, b I rejoyce in my sufferings, and he every where boasts of his Afflictions; but the Wounds of those of the Family, and the failings of their Bre••••••en, would not suffer them so much as to breathe, but as one that is burthened with a massy Chain, this sate heavy on the nock of their Souls, and distracted them continually. Hear therefore how S. Paul, that so glori∣eth in his Afflictions, how bitterly he grieves and is macerated by reason of those Do∣mestick Offenders? c Who is there weak and I am not weak? Who is there scandaliz'd, and I burn not? and again, d I am afraid, lest when I come, I shall not find you such as I would, and shall be found of you such as ye would not; and after a few words, lest God should hum∣ble me when I come again unto you, and that I shall mourn over many, which have heretofore sinned, and have not repented of their unclean∣ness, and lasciviousness, and wickedness which they have done; and every whe•••• thou seest him in Tears, and full of Lamentations for the Houshold of Faith, and fearful, and trembling always upon the account of Be∣lievers. For as we admire a Pilot, not that he can preserve the Passengers in a calm Sea, when the Ship is driven by a fair wind, but if he can steer the Vessel with all manner of security when the Sea rages, and the Waves swell, and the Passengers are mutinous, and a great Tempest assaults them within and without: So might we think it just, that

those that then were ordained over the Church, should be amazed and astonished much more than those that now govern it, because that they met with great oppositions within and without, and the Plant of Faith was then more tender, and needed more care. Because as a new-born-Babe, the major part of the Church, wanted abundance of Provi∣dential managery, and some extraordinary wise person to nurse it. And that you may the more plainly learn of what Crowns they were worthy, to whom the Church then was intrusted, and what labour and danger it was to undertake such a work in its Beginnings and Infancy, and first to en∣ter on such an employ I will produce to you the Testimony of Christ that confirms these things, and establisheth this Maxim of ours; for seeing many persons coming unto him, and being willing to convince his A∣postles that the Prophets had laboured more than they, he saith, a other men have la∣boured, and ye have entered upon their labours; certainly the Apostles laboured more than the Prophets, but because they were the first that sowed the word of Piety, and at∣tracted the Souls of men, yet rude, to the embraces of the Truth, he gives them this Testimony of taking more pains; for cer∣tainly it is not, it cannot be the same thing to come after other Teachers, and to instruct, as first of all himself to sow the Seeds; for that which is already meditated on, and is made customary, doth easily become plausi∣ble; but that which is first heard of disturbs

the intellect of the Hearers, and creates much business to the Instructors. For this even at Athens puzzled the Auditory, and for t•••••• reason they disdain'd S. Paul, crying out 〈◊〉〈◊〉 saying, a Thou bringest strange things 〈◊〉〈◊〉 our hearing: for if even now the Govern∣ment of the Church doth create great trou∣•••••• and care to those that do manage it, con∣sider how the labour was twice as much, treble, yea abundantly more, when dan∣gers and contentions, and lyings in wait, and fear were their daily entertainments. We cannot, we are not able to express the dif∣ficulties, which the Saints of that Age un∣derwent, he only knows them that hath past through them.

'I will also speak of the fourth Crown, arising from his Office, and what is that? the oversight of this Country of ours: It is a trouble to command 150 men only, but to be appointed over such a City, and 200000 people in it, of what Vertue and Wisdom must you suppose this to be a demonstrati∣on! For as in a Camp, the most experi∣enced Captains are preferred to the com∣mand of the Royal Guards, and the fullest Troops: So is it also in Cities, the most experienced of Governours are also intrust∣ed with the greatest and most populous. Moreover great was Gods care of this City, as appears by this Fact, for he commanded Peter the Oecumenical Apostle, to whom he intrusted the Keys of Heaven, whom he permitted to order all things, to spend a long time here; so that our City was to

him instead of the whole World: And since I remembred Peter, I see a fifth Crown hence made up; for Ignatius is he, that after him succeeded to this Government: for as when a man fits a great stone for a Foundation, he is careful to suit it with another like it, un∣less he intends to shake the Building, and make it infirm; so when Peter was about to go hence, the Spirit introduced another Teacher equivalent to him, lest the Edi∣fice that was begun should be impaired by the simpleness of his Successor. We have now reckoned five Crowns, from the Gran∣deur of his Imployment, from the Eminen∣cy of his Ordainers, from the dangerousness of the time, from the largeness of the City, and from the vertue of him that resigned the Bishoprick to him. After we have made up all these, we might add a sixth, and a seventh, and more Crowns. But that we may not spend all our time in this one dis∣course of his Episcopal Office, we will now make a Panegyrick on the Martyr, and spend the rest on his Combat.

'A dangerous Persecution was stirred up against the Church, and as if a cruel Ty∣ranny had possest the Earth, all persons were snatcht from the middle of the Market∣place, being accused of nothing that was absurd, but that abandoning their Errours they pursued after Godliness, that they de∣serted the Worship of Devils, and acknow∣ledged the true God, and adored his on∣ly begotten Son, and for what things they ought to have been Crowned, and admired,

and honoured, for those things were all that received the Faith punished, and worn out with a thousand miseries, but above all, the Bishops of the Churches; for the Devil be∣ing crafty and cruel to contrive such mis∣••••••ievous designs, hoped that if he could remove the Shepherds, he should easily be able to scatter the Flocks; but he that catcheth the wise in their own craft, intend∣ing to convince him, that men do not go∣vern his Churches, but himself every where rules Believers, permitted this to be done, that when these persons were taken away, Satan might see, that the Interests of Piety were not lessened, nor the word of the Gospel quench'd, but more increas'd and advane'd; and that he and all his Assistants might learn by these Actions, that our Concerns are not Humane, but that our Do∣ctrine hath its Root above from Heaven; and that it is God that every where go∣verns his Churches; and where he engages, it never happens that he is overcome: Nor did the Devil only contrive this mischief, but another no less terrible than this, for he not only promoted the slaughter of the Bishops in those Cities, over which they pre∣sided, but hurrying them in 〈◊〉〈◊〉 strange pla∣ces, there cut them off; and he did this, at once endeavouring to deprive them of all necessaries, and withal hoping to wear them out, and make them weak by the toyl of their Journeys; and thus he dealt with this blest person, for he call'd him from this

our City unto Rome, fitting him a Course to run forward and backward, expecting by the length of the way, and the time spent in it to prostitute and subdue his resolution, not knowing that having Jesus a Compa∣nion and Fellow-Wanderer in his Travel, he would grow more vigorous, and give a more plentiful demonstration of his strength received from him, and more and more diligently instruct the Churches: For the Cities that lay in the way running to meet him, strengthened this Champion, and sent him away with a large Viaticum, helping him by their prayers and † messages; nor did they receive ordinary Confirmation, see∣ing this Martyr court his death with the chearfulness that became him that was called to the participation of a Coelestial Kingdom; and they learn'd by his Actions and his readiness and alacrity, that it was not Death to which he made haste, but a Pilgrimage and a change of State, and an Ascension into Heaven; and Teaching these things in every City, both by his discour∣ses and example, he departed; and as it happened to the Jews, when binding Paul and sending him to Rome, they thought they had sent him to his Death, while they sent him an Instructor to their Country-men that dwelt there: The same thing happened to Ignatius with some advantage, for he departed from us a wonderful Teacher, not only to them that dwelt at Rome, but to all the Cities that lay in the way, perswading

to despise this present life, and not to reck. on of the things that are seen, but to love futurities, to look up unto Heaven, and not to be disheartned at any of the sadnes∣ses that happen on this side the Grave; these and many other such things he taught them by his demeanor as he travelled, as it were a Sun arising from the East, and running towards the West, or rather something more beauti∣ful, for the Sun runs his race above, shedding a sensible light; but Ignatius out-shone him below, communicating the intellectual light of Learning to Souls: the Sun as he draws toward the West is hid, and speedily gives place to night; but Ignatius departing to∣wards the West shone there more brightly, and did good in a higher measure to all per∣sons that he met; for into whatsoever City he came, he taught that City to become Christian: and for this reason God ordered, that there his life should terminate, that the end of such a great man might become † a Lecture of Piety to all that dwelt at Rome; for you by the Grace of God did not want any further conviction, being rooted in Faith; but the Romans by reason of the no∣torious Impiety that was there, needed some greater help: for this reason both Peter and Paul, and with them our Martyr, were all sacrificed there, that by their Blood they might purge that City, that was polluted with the Blood shed to Idols, and withal that they might by their Actions give a Pub∣lick demonstration of the Resurrection of the crucified Christ; perswading the Inha∣bitants

of that great City, that it was im∣possible they should with so much satisfacti∣on despise this present life, were they not fully perswaded, that they should afterward ascend to the crucified Jesus, and see him in Heaven; for this is the greatest proof o•• the Resurrection, that Christ being slain should after his death show forth so much Power, as to perswade living men to post∣pone Country, and House, and Friends, and Relations, and Life it self to the Confessi∣on of him, and greedily to chuse Scourges, and Dangers, and Death it self, before these present voluptuous enjoyments; these were the Atchievements, not of a dead man, nor of a person consin'd to his Grave, but of one that is risen from the dead and lives; † for is it not very strange, that while he was alive all his Apostles that convers'd with him, having their Courage impaired by their Fear, betrayed their Master, and flying, deserted him; but as soon as he was dead, that then not only Peter and Paul, but even Ignatius that never saw him, nor ever was Partaker of the Charms of his Conversation, should be endowed with so much constancy as to offer up his life for him? that the Inhabitants of Rome, might learn perfectly all these things, God con∣ceded that there this holy man should end his daies. And that this was the reason, I will evince from the manner of his Death, for he was not executed without the Walls in a Cave, or the Prison, or in a Corner, but in the midst of the Theatre, the whole

City sitting and looking down upon him, he underwent his Martyrdom, the wild Beasts being let out upon him, that in the sight of all men, erecting a Tro∣phee against the Devil, he might make all the Spectators ardently in love with his Combats, while ••e did not only dye with much Generosity and Courage, but with much Complaisance and Delight; not as one † that must be driven out of this life, but as one that was invited to a better and more spiritual life, so willingly did he behold the Beasts: And whence is this manifest? from the Words which dying he spake; for when he heard that this sort of Punish∣ment was appointed him, he said, Oh that I could enjoy those Beasts; for they which love as he did, whatsoever they suffer for those whom they love, they undergo it with plea∣sure; neither do they seem to have their desires satisfied, but when the undertaking becomes more difficult; so therefore did it fall out with this holy man, for he made haste to imitate the Apostles, not only in their Death, but in their readiness; and hearing that when they were beaten, they went about with joy, he would emulate his Masters, not only in their end, but in their joy too; for this reason did he say of the Beasts, † I long for them, and thought that the Mouths of such Creatures were more gentle than the Tongue of the Tyrant; and with much reason; for the Tongue of the Tyrant call∣ed him to Hell; but the mouths of the wild Beasts carried him to an (Heavenly) King∣dom.

After that therefore he there ended his life, or rather went thence unto Heaven, he return'd to us a Crowned Champion. For this also was an Act of the Divine Pro∣vidence, to bring him back again to us, and to distribute the Martyr among the Cities. Rome received his Blood when it was shed, and you are honoured with his Reliques; you enjoyed his Episcopal Care, and they his Martyrdom: They saw him striving, and overcoming, and crowned; and you have him with you continually. God separated him from you for a little while, and hath again be stowed him on you with greater ho∣nour; and as Borrowers pay back what they have received with Interest, so God, making use of this Honourable Treasure for a while at a distance from you, and exhibi∣ting him to that other City (Rome) hath a∣gain restored him to you with greater pomp. For ye sent him forth a Bishop, but ye re∣ceive him a Martyr; ye sent him forth with Prayers, but ye receive him with Crowns; and not you only, but all the Ci∣ties that lye betwixt Antioch and Rome; for how were they affected, do you imagine, when they saw the Reliques carryed by; what genuine pleasures did over-flow their Souls; how did they rejoyce, and with what Congratulations every where meet this Conquerour! For as a generous Wrest∣ler, having thrown all his Antagonists, goes off the Stage with much splendour and ap∣plause, and is triumphantly received by the Spectators, who suffer him not to tread

on the ground, but aloft on their Shoulders carry him home, filling the Air with a thou∣sand Encomia of his Atchievements; so did all the Cities from the Metropolis of the Em∣pire to this place entertain this holy man; and carrying him on their Shoulders, tran∣sported him to this City, making Panegy∣ricks on the Conquerour, praising the Com∣batant, and langhing at the Devil, because his Sophistry was turn'd to his own disad∣vantage; and the same thing befell him which he thought to have done to our Mar∣tyr. In that time of his Translation he brought help and instruction to all those places; and since then unto this present hath enrich'd your City: And as a lasting Treasure, drawn out every day and yet ne∣ver spent, makes all that have recourse to it more happy and rich: ••o doth our blest Ignatius send home all that come to him, fill∣ing them with Eulogies, with boldness, with strong resolutions, and much courage. We do not only therefore go to him to day, but every day; gathering from him spiritual fruits: for certainly he that comes hither by Faith, shall infallibly reap signal bene∣fit; for not only the bodies but the Sepul∣chres of the Saints are filled with spiritual Graces; for if this happened to Elisha, that when a dead man touch'd his Bones, the bonds of death were loosed, and the man again entered on the enjoyments of life; how much rather now, when the Grace is more copious, and the Essicacy of the Spi∣rit greater, may that man which toucheth

this Depository with Faith, draw thence abundance of strength? For, for this rea∣son hath God permitted us the Reliques of Saints, being willing to induce us to the same Zeal with them, and to afford us a certain Harbour and secure help against all the Evils that every day surround us. Wherefore I beseech you all, if any man be weak or un∣der any Distemper, if any man be grieved, or under any other necessitous Circumstan∣ces that concern this life, or troubled at the weight of his Transgressions, let him come hither with Faith, and put off all these Incumbrances, and he shall return with much satisfaction, having disburthen'd his Conscience at this very sight only; but in an higher measure is it peculiarly necessary that those who are exempted from such mi∣series should come hither: Is any Man's mind full of Serenity; is he honourable, powerful, and full of a holy confidence in God? Neither let him slight this advantage; for coming hither, and beholding this ho∣ly man, his good things shall dwell constant∣ly with him, if he be perswaded to take an account of the State of his own Soul, by comparing it with the brave Atchievements of this excellent person, and suffer not his mind to be transported with Pride at the remembrance of his performing of his Du∣ty: For it is no small matter, for Men in Prosperity, not to be puffed up with the re∣membrance of their serene Days, and hap∣py Enjoyments, but to understand how to bear moderately their successes: so that this

Treasure is useful, this place of refuge fit for all persons; to those that are troubled, that they may be delivered from their Temptations; to those that are hap∣py, that they may be confirmed in their state of felicity; to those that are sick, that they may recover their health; and to those that are well, that they may not re∣lapse. All which things having spoken, let us set the greater value on this acquaintance full of pleasure, full of delight, that here we rejoicing and trading for Heaven toge∣ther, may be able there to dwell in the same Tabernacle with these Saints, and be their Fellow-commoners in Glory, by the assistance of their Prayers, through the Mercy and Compassion of Jesus Christ, to whom be Honour, with the Father and Holy Spirit, now and for ever, Amen.

Notes

• a

  Hist. Eccl. lib. 2. cap. 35.
• b

  Mat. 18.1, 2.
• c

  Des••ript. Dionys. A∣reopag. & Ignat. c. 21.
• d

  P. 219. Ego enim & post re∣surrectio∣nem eum in carne vidi.
• e

  In Catal. v. Ignat.
• e

  In Catal. v. Ignat.
• a

  Hist. Eccl. li. 3. c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lat ••o.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  Exercit. adv. Bar. 16. n. 126.
• d

  Comment. in Mat. 18.
• e

  Ubi supr.
• f

  Chronic. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••. p. 66.
• g

  P. 21.
• h

  Vindic. Epist. Ig∣nat. part. 2. cap. 1. p. 2.
• i

  Of Episco∣pacy, Sect. 34.
• k

  T. 5. Hom. in S. Ignat. p. 503. edit. Savil.
• l

  Ubi supr. c. 10. p. 120.
• m

  Id. ubi supr. c. 12. p. 148. &c.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deum por∣tans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à Deo portatus, sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 matricida, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à matre occi∣sus, &c.
• a

  p. 97. ed. U••••er.
• b

  p. 157.
• c

  ••••••••ent. 〈…〉〈…〉. lib. 7. c. ••6.
• d

  Not. in M••r••yrel. Feb. 1. p. 9••, 100.
• e

  Lib. 7. c. 46.
• f

  Dissert. de Episcopat. 4. c. 10.
• g

  Gal. 2.7.
• h

  In Gal. 1. 22. to 9. p. 214. Ed. Eras. Seorsim, qui ex Judaeis erant, Ecclesiae habebantur, nec his, qui e∣rant è Gentibus, misceban∣tur.
• Apud Euseb. Hist. lib. 2. cap. 24.
• Epiphan. Haeres. 68. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Ubi supr.
• Vide Baron. T. 2. an. 109. p. 31. and Not. ad Martyrol. Feb. 1.
• a

  Pro Epist. Pontif lib. 2. c. 10. & comm. in constit. A∣post. l. 9. c. 17.
• b

  Apolog. pro sent. Hieron. praefat. p. 40.
• a

  Life of Ignat. p. 7. vide p. 14, 15.
• Blondellus magnae vir diligentiae, sed suae parti super aequum addictus, Ig∣natii Epistolas, quas filius tuus ex Italia attu∣lit, puras ab omnibus iis, quae eruditi hacte∣nus suspecta habuere, i∣deo admittere non vult, quia Episcopatuum vetru∣stati clarum praebent Testi∣monium. Grot. Ep. Ger. Voss.
• a

  Apparat. ad lib. de Primat. Pap. p. 55.
• b

  Annal T. 2. an. 109. p. 36. ex Euseb. Hist. Eccles. lib. 3. cap. 30.
• c

  Chillingw. of Episco∣pacy. Sect. 11. p. 5.
• a

  Ubi supr. p. 39.
• b

  Apud Us∣serii prole∣gomen. de Epist. Ig∣nat. cap. 5. p. XXIX.
• c

  Cap. 6. p. XXXIII.
• a

  Ep. 1. p. 9. ad fin. vin∣dic. Pear∣son.
• b

  Proaem. c. 6. p. 28.
• c

  Apud e∣und. ibid. p. 21, 22, &c.
• d

  Exercit. 16. n. 126;
• a

  To. 5. p. 502. Ed. Savil.
• b

  Act. S. Ig∣nat. apud Sur. Febr. 1.
• c

  Ubi supr.
• a

  Id. To. 7. Epist. 13. ad Olym∣piad. p. 92. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Animad. on Dr. Ow∣en. Ch. 2. Sect. 2. N. 24.
• c

  Haeres. 77.
• d

  P. 102. Ed. Usser.
• e

  Haeres. 51.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Me∣nandro, vi∣de & Iren. lib. 1. c. 22.
• b

  Usser. pro∣legom. c. 3. p. XV. XVI.
• c

  P. 35. e∣dit. Usser.
• d

  P. 220.
• e

  L. 3. adv. Pelag. to. 2. P. 301. Ed. Eras.
• f

  Uhi supr. c. 3. sect. 1. n. 15.
• g

  Vide Pears vin∣dic. part 1. c. 3. p. 29.
• h

  C. 27.9.
• i

  Act. 7.16.
• a

  Apolog. pro Ignat. cap. 3.
• b

  To. 2. an. 109. p. 35.
• c

  Pag. 57, &c.
• d

  Not. Cri∣tic. in Ep. Ignat. p. 139.
• e

  Cyrys. To. 5. p. 502, 503.
• f

  Tom. 2. an. 179 p. 146
• g

  Not an E∣pist. ad Po∣lycarp. p. 85, 86.
• h

  To. 6. p. 645.
• i

  Ubi supr. part. 1. cap. 9. p. 132, &c.
• a

  To. 7. p. 93, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Vid. D. Ham. & Pears. ubi supr.
• c

  Pag. CXXIX.
• d

  Life of Iren. p. 62. ex Erasm. Epist. ante Irenaei O∣pera.
• e

  Orat. in fun. S. Ba∣silii. To. 2. p. 918.
• f

  Martyr. Ignatii. p. 4.
• g

  Ibid. p. 7.
• h

  Epist. ad Ephes. p. 40.
• a

  Pag. 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Ubi supr. p. 203.
• c

  Hist. Eccl. lib. 6. cap. 8.
• d

  Lib. 10. cap. 9.
• e

  Tom. 8. Op. Chrysost. p. 199.
• f

  God. 75. p. 141. Edit. Haeschel.
• a

  Baron. Tom. 2. an. 264. p. 654.
• b

  Apud Eu∣seb. l. 7. c. 24.
• c

  Hist. lib. 2. c. 24.
• d

  Platin. in Damaso.
• e

  Ambros. Cont. Aux∣ent. & Aug. Confes. l 9. c. 6, 7. &c.
• f

  Hist. lib. 3. c. 13. p. 47.
• g

  Apud Ni∣cet. The∣saur. Ortho∣dox. fid. lib. 5. cap. 30.
• h

  Tom. 2. E∣pist. 62. ad Neo-Caesar. p. 843, 844.
• i

  Tom. 2. a••. 152. p. 136.
• k

  Lib. 10. Epist. 97.
• a

  Hist. Eccl. lib. 2. c. 16.
• b

  Lib. 2. ad uxor. cap. 6.
• c

  Dc Orat. dominic. p. 160.
• d

  Tom. 2. Homil. 55. in Matth. p. 355.
• e

  P. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a

  Tom. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 8. Rom. 26. p. 120.
• a

  Selden. not in Eu∣tych. p. 41; 42.
• b

  Aug. Ep. 59. Pauli∣no resp. ad quaest. 6.
• c

  Chrysost. Tom. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 2 Cor. p. 647.
• a

  Liturg. Chrysost T••••. 6. p. 996, 997. L. 8. c. 16.
• c

  De Orat. Dominic. p. 160.
• d

  Catech. mystagog. 5. p. 241.
• e

  Ep. 57. & Ep. 120. c. 19. & Ep. 156 de spi∣rit. & lit. c. 11. de bo∣no perseve∣rant. c. 13. & de vera relig. c. 13. &c. Vide Dr. Hamm. Letters to Cheynel. p. 26, 27.
• f

  Tom. 1. p. 957.
• g

  Just. M. Apol. 2. p. 97.
• h

  Tom. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 6. in 2 Timoth. p. 339.
• i

  Tom. 4. lib. 4. de sucra. cap. 4, & 5. p. 377. E∣dit. Erasm.
• k

  Apoleg. c. 39.
• l

  ubi supr.
• m

  Ep. 119. c. 18.
• a

  Ambr. i∣bid. c. 5.
• b

  Cyrilaibi supra.
• c

  Ambr. ubi supra lib. 5. cap. 4. p. 380. Hier. lib. 3. adv. Pelag. Tom. 2. p. 309.
• d

  Apost. Conslit. l. 7. cap. 25, 26.
• e

  Tert. de Orat. cap. 1. praemiss••, legitimâ, & or∣dinariâ oratione, quasi fun∣damento accidentium. Vi∣de eund. de fug. in persec. init.
• f

  Lib. 7. in∣dict. 2. Epist. 63.
• g

  Aug. Ep. 121. c. 12.
• a

  Aug. de Civ. Dei lib. 10. c. 6.
• b

  DeDogm. Eccl.c. 30.
• a

  Catal. v. Ignat.
• b

  Part 1. cap. 6. p. 84. & cap. 9. p. 130, 131. & part 2. c 16. p. 217.
• c

  To. 5. p. 504.
• d

  Act. S. Ignat. a∣pud Suri∣um. Febr. 1.
• e

  To. 2. an. 110 p. 50.
• f

  Pears. part. 1. cap. 6. p. 87.
• g

  Ubi supr. p. 83. &c.
• a

  Ubi supr. p. 87. si qu•••• fuerint post ea de∣cantata, &c.
• b

  Life of S. Ignat. sect. 8. p. 106.
• Epist. ad Rom. p. 21, 23, 24, 25. Ed. Usser. Lond. 16••7.
• Id. ad E∣phes. p. 7, 8.
• Ad Tralli∣an. p. 18.
• Ad Smyrn. p. 35.
• Ibid.
• Ad Ph••a∣delph. p. 28. 30.
• Ad Smyrn. p. 36.
• Ad Ephes. p. 3.
• Ibid. p. 6.
• Ibid. p. 5.
• Ad Mag∣nes. p. 12.
• Ad Trall. p. 1 6/7.
• Ad Phila∣delph. p. 30.
• Ad Poly∣carp.
• Ad Smy••n, p. 36.
• Ad Ephes. p. 8.
• a

  Baron. Tom. 2. an. 109. p. 34. & Pearson part. 2. c. 11. p. 139.
• b

  De Mort. Peregr. p. 996.
• c

  Hist. Eccl. l. 3. c. 30.
• a

  Not. in Euseb. Chron. an. MMCXX III. p. 189.
• b

  L. 48. Tit. 8. ad leg. Cornel. de Sicar. & Venef.
• c

  Lib. 48. Tit. 19. 〈◊〉〈◊〉, ad ••es••••••
• d

  Tom. 5. p. 502, 503.
• e

  Life of Ign. Sect. 5. p. 103 104. vide Hal∣leix. Apol. pro script. Ignat. c. 6.
• b

  Baron. Tom. 2. an. 109. p. 31.
• c

  Apud e∣und. Tom. 2. an. 110. p. 51. & Martyrol. ••ebr. 1.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e

  Ep. ad Lect. ante•• Martyr. Ignatri.
• a

  Pag. 7.
• b

  P••., 9. 10
• c

  To. 2. an. 111. p. 55.
• d

  Not. in Martyr. Ig∣nat. p. 5¾.
• e

  L. 68. in Trajano.
• f

  Act. Mar∣tyr. Ignar. p. 8.
• a

  Hier. Ca∣tal••v. Ign.
• b

  Evagr. Hist. l. 1. c. 16.
• c

  Lib. 14. c. 44.
• d

  Not. in Martyrol. Decem. 17. p. 844.
• e

  Not. in Martyrol. Ign. p. 50.
• f

  Ubi supr.
• Eccles. 7.1.
• Ps. 116.15.
• g

  P. 28. E∣dit. Usser. & apud Euseb. lib. 4. c. 15. Gr. 14. Lat.
• h

  Scorpiac. p. 279. E. Edit. Rhe∣nan.
• a

  Comment. in Job. lib. 3.
• b

  Epist. 37.
• c

  Tom. 3. Homil. 70.
• d

  Homil. 129. in S. Cyprian. p. 117. Edit. Raynaud.
• e

  De Re dempt. lib. 1. cap. 13. Thes. 1. p. 304. Eait. Neostad. 1597.
• f

  De Idol. Rom. lib. 1. cap. 9. sect. 1.
• g

  To. 5. p. 504.
• h

  Epist. ubi supr. p. 28.
• i

  ••a••. 6. cap. 29. vi∣de Concil. Gangrens. can. 20.
• k

  Praepar. Evang. lib. 13 cap. 7. & Hist. lib. 2. c. 25.
• a

  Tom. 1. Hom. in Ps. 115. p 319.
• b

  Ibid. p. 318.
• c

  Ambr. To. 3. Scr. 92. de Nazar. & Celso. p. 323. Edit. Costert.
• d

  Hom. in Theodor. Mart.
• e

  Adv. Vigdant. & E∣pist. 53.
• f

  Epist. 10••.
• g

  De S. Laurent.
• h

  Vit. Ae∣••••••. p. 65.
• i

  Theodoret. lib. 3. cap. 6. ••••••lostorg. lib. 7. cap. 4. Nicepl. 10. c. 3
• k

  C. 7.
• l

  Quaest. 28.
• m

  Greg. Naz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Juli∣an. p. 36. Edit. Mon∣tacut. vid. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To. 6. p. 449. de S. Timothee.
• a

  Tom. 1. Hom. in S. Julit. p. 370.
• b

  Cat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 18.
• c

  I. C. D. l. 25. c. 18.
• d

  L. 1. Ep. 55. Magna & in exi∣guo sancto∣rum pulve∣re virtus. Paulin. na∣tal. 9. S. Faelic. p. 665.
• Ubi supr.
• Ubi supr.
• Ubi supr.
• e

  Catech. 18.
• f

  Hist. Lib. 10. cap. 35.
• g

  Lib. 3. cap. 9. 10.
• h

  Lib. 5. cap. 18, 19.
• i

  Lib. 3. cap. 16.
• k

  Lib. 1. cap. 16.
• m

  Orat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 185.
• n

  Histor. lib. 22.
• o

  In Misopogon. pag. 96.
• p

  Orat. 1. & 2. in S. Ba∣bylam. Tom. 5. p. 438, &c. & Tom. 8. Orat. 8. de Laudib. S. Pauli. p. 44.
• a

  Baron. Tom. 4. an. 362. p. 4⅘. & Not. ad Martyrol. Jun. 24.
• b

  ••ol supr••.
• c

  De 〈◊〉〈◊〉 Dei lib. 22. cap. 9.
• d

  Tom. 2. adv. Vigil. p. 123.
• a

  Polycarp. Martyr. p. 27.
• b

  Epist. 53. ad Ripar. To. 2. p. 120. & Chrysost. To. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 984. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Aug. de vera relig. cap. 55. non sit religio cultus hominum mortuorum. — honorandi ergo sunt propter imitatio∣nem, non adorandi prop∣ter religionem, &c.
• c

  Irenae. ••ib. 3. cap. 20.
• a

  Exerci∣tat. in Ep. ad Trall. cap. 14. p. 46, 47.
• Decemb. 20.
• a

  Gal. 3.28.
• 〈…〉〈…〉.
• a

  Joh. 11.14.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 Cor. 15.11.
• Th. 1.7. &c.
• 1 Tim. ••.
• a

  1 Tim. 6.32.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Act. 5.41.
• b

  Col. 1.24.
• F 〈◊〉〈◊〉. Via. Boisii Not••in Loc.
• c

  2 Cor. 11.29.
• d

  C. 12.20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Laity.
• a

  Joh. 4.38.
• a

  Act. 20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.