and Reader, who feems to have been diiHnd from
^, oi ^ixKovoi. Srrom. 7. p. 700. tdit. Colon. Sylburg, 168^. (m)
Clem. Alex. P'sdog. 3. 11. (n) Aua^ -f «?n(r>cocr?? . Mccy.ccpioi rr^ir-
xj jc€^9^» i'oiycarp. £p. ad Phil.
t both.
The HiJlo}y of Ordimition. 019
both (p^ By the ^re^jcrV^ or Ruler, he means the Pa-
ftor of the Congregation, who pray'd, preach'd, bap-
tiz'd and adminiftred the Eucharift.
Irena:m alfo, who liv'd about 1 79. makes the Ef-
fhops and Presbyters to be one and the fame, for
faith he, T'he Church nctirjjheth fuch Presbyters, of -whom
the Prophn /peaks, I will give thee Princes Cor Rulers)
in Peace and Bijhops in Righteoufnefs (qj. This Tefti-
mony (out of Ifa. do. 17.) is a little differently rcn-
dred by Clemens RomayiM, who reads it thus, / will
conftitute their Bifhops in Righteoufncfsy and their Dea-
cons in Faithjulnefs . Irenaus agrees with the modern
Copies of the 70 Interpreters. It may be Clemens
followed fome other Copy, or cited the Words oat
of his Memory, as the Fathers often do, being more
careful to give the Senfe, than the exprefs Words.
But both agree in the Senfe of the Q^iotation, that it
is a Prediction of Gofpel Minifters, which are Bi-
fhops, or Presbyters and Deacons.
Indeed Ignatius all along fpeaks o( Bifiops, Treshyters
and Deacons, and preiTes Obedience to them fo often,
and in fuch fulfom Repetitions, as if it were the whole
Duty of Chriftians.
It cannot be denied but the next Ages after the A-
poftles abounded in fpurious Pieces, which the Here-
ticks "and fome well meaning Chriftians obtruded in-
to the World under the Name of feme Apoftle, ou
Apoflolical Man. There was fcarce a Man of any
Note in the Apoftolical Age, but was made the Fa-
ther of fome fuppofititious Writing or other. The An-
cients mention a great number of falfe Gofpels, a-
fcribed unto the Apoitles, fuch is the Gofpel of Pe-
ter, the Gofpel of James, Alp ha us, of 'Thomas, B art ho-
lomew, Thaddeus, Philip, &c. Of the fame Nature is
(p) '^vy^XQ/.'PiffUAl^ tS «r^J5wr®- . - -•- cisixovei ^i$'ju71i ixoi'tOf -• —
ra^t;a»,'4^» ri oivu.yneia-KOVT<^ Apil. !■p. 76 & 77. Editt Sjlburg.
(4) Iren, adv, Hjtref. 4. 44. Col. ^^r;/. 1591.
th«
a^o The Hifloy oj Ordination.
the Gofpel of ^ames the Jufl, the Gofpel according
to the Hehrt-vcsy according to the JEgyptmns, and of the
Apoflles. See Eujebius^ Jerom^ GelaJIus^ dec.
The ancient Writers do alfo mention the falfe ABs
of the Apoflles^ as the Afls of Paul and Tecla, of Peter^
Andrew, VhiJipt Johtt, Thomas, Bartholomew, 'fhaddeusy
6cc. Thofe are mentioned by Cletnens Alexandrinusy
Eufehms, and others, and feveral of them have been
lately publifhed by Grabius, le Clerc, ^c. on what
defign they know beft. There have been Epiftles
counterfeited in the Name of the Apoflles and Apo-
ftolical Men, fuch as the Ef/flle of Paul to the Lao-
diceans, and another to Seneca, Barnabas^ Epiftle, &c.
To which may be added, The fpurious Liturgies of
Atitthew, of Mark, of Peter, of James, of Barnabas,
and that under the Name of the Twelve Apo/tles, and
another under the Name of Clemens Romanus in the
Books of Conflitution, which laft is approv'd by Baro-
niiis and Bellarmine- Wlien our New Editors think
fit to pubhfh an intire Collection of the fal(e Epiflles,
GcfpelSy AEisy and Liturgies, fathered on the Apoftles,
the Pyrrhonian Wits of the Age will be furnilli'd with
a new Bible to confront the Sacred Canon.
But that which is to our purpofe '\'s>, that the Inno-
vations in the Government of the Church were fup-
ported by the fame Arts. When feveral Thingswere
introduced into the Church that had no Foundation
in the New Teftament, they were recommended as
Apoftolical Traditions, as VVorfhiping towards the
Eaft, ufing the Sign of the Crofs, Handing in all their
publick Devotions between Eafler aqd JVhitfontide,
the Obfervation of the great Feftivals, and feveral
other Cuftomsi and Ufages. Artemon attempted to
eftabiifli his Herefy, that Jefus Chrift was but a meer
Man, by a pretended Tradition from the ApoRles,
which was convey'd down unto the Times of ViEiory
Bifhop of Rome, whofe Succellbr Zephyrinm, as he
faid, corrupted the Truth -, but an antient Writer
t has
The Hiflory of Ordination. a 2 1
has confuted his Herefy both by Scripture and Tefti-
monies of Fathers before Vigors time fr).
The Fathers of the ancient Church were more in-
tent in preferving the Apoflolical Dodrine, than they
were in fecuring the Form of Government delivered
by the Apoftles, which was corrupted more and
more, until at laft, it was utterly loft and entirely
refolv'd into the Will and Pkafure of the Roman
Pontif.
Befides the Pretentions of ApcftoUcal T'raditionsy the
Alterations in the Ecclefiaftical Government were
generally receiv'd under the Notion of Apoftolical De-
crees, for which end feveral fpurious Books were
publifh'd concerning Church Government, and fathered
on the Apoilles and their immediate Followers and
Companions.
Of this Nature are the Canom of the Afoflles, as they
are call'd, which are 85 in Number according to the
Greeks, (f) and but 50 according to the {x.)Latines, tho'
Boronius makes them ^^. Thefe affert the Govern-
ment of the Church in Bifhops, Presbyters, and
Deacons.
Another large Volume was put upon the credulous
World, under the Name of Apoftolical Con/iitutions, con-^
fifting o( Eight Books, in which the bold Author fpeaks
fometimes in the Name of one Apoftle, fometimes
in the Name of the whole College of Apoftles, in-
joyning the Obfervation of the feveral Rules of Di-
fcipline and Wor/hip. They were forged about the
latter end of the third Century, as fome think, or in
the fifth as Dalle conceives (u). Thefe Writings do
mention Bifhops, Presbyters, Deacons, and the feve-
ral inferior Orders of Clergy, which are retained in
the Popifh Church.
(r) Eufe6, EccL Hifl. 5. 27. (f) Vid, Cod. Cmncn. Eccl Orieut, cum
notis Bdfam, [i] Cod Canon. iccLDtcnyf Extgut. (uj De Pfeude^u
gra^his Afoftol,
A-
2^1 The Hiftory of Ordiitation.
Another fpiirious Author of the fourth Age, is the
falfe Dionyfius the Ateopagite, who has publifli'd a Book
of the Cekftial Hieranhyy wherein he pretends to de-
fine and explain the fcveral Orders and Diftindions
of Angels ; and another Book of the Ecdefiaflical Hie-
rarchy, wherein the three Orders of Bifhops, Priefls
and Deacons are afferted, and Ordmatiorii the ConfeBi-
on of the Sacred Oyh ^nd Confecratton of Altars^ are ap-
propriated to the Bifliops (w). The counterfeit
Dionyfius^ that he might be thought the true Dio-
nyjiusy dedicates his Books to "timothy Bifhop or Pon-
tif of Ephefus.
There is juft reafon to fufped the Epiftles that go
under the Name of Ignatius to have been forged for
the fame End, namely, to promote the Epifcopal
Hierarchy. 'Tis acknowledg'd that feveral fpurious
Epiftles have been publifh'd under his Name, as thofe
Ad Moriam, ad tarfenfeSy ad Antiochenos^ ad Heron^ ike*
It will not be denied alfo, but that the feven re-
puted genuine Epiftles have been interpolated. Nor
had we any Editions of them but fuch as were ma-
nifeftly corrupted before thofe of FojJ^tis and Ujher,
which the Learned Bifhop Fearfon, and feveral others
would have to be genuine. The Magdeburg Hifto-
rians, PV/jattaker, Cook, Cafauhon, S.^hnafius, Elcndely
Daille, la Roque, who has defended Dai/fe again ft
Pearfon, and many others, condemn thcni all for fpu-
rious or corrupt. To whofe Opinion I incline for
thefe Reafons.
J. Becaufe he agrees not with the JViitings of the A*
poft/esy in which there is no diftindion made between
fiifliops and Presbyters, but in Igiiatius his Epiftles
they are conftantly diftinguifh'd. I cannot conceive
that Ignatius, who liv'd fo near the Apoftles, and
was their Difciple, as is afErmM by feveral, (x) fhould
(w) De Ecclef. Hiemch, Ca^. 8. (,x) Thesdorit. Dialog, t. />. 33.
Ztifeb. E. a. 3. 30.
fpeak
The HiJIorj of Ordination. a 1 3
fpeak in a Dialed (o different from theirs. They
make Bi(hops and Presbyters to be one and the fame,
he makes them two diftinft Officers, and fays we mril
follovj the BiJJj^py as Chnf} doth the Father^ and the
Presbyters as the Apoflles (y). Again, T'he Bijhop pre/jdes
in the place of God, and the Presbyters in the place of the
Coti'ficil of the Apoflles (z). And he pretends Divine
Authority for this Diilinction, but produces none.
/ have^ faith he, cry'd cut in the rnidft of yen, I have
fpoken ivith a mighty Voice^t ('with the Voice of God, verfio
Lat. vetus) Give heed to the EiJJjop and Presbyter, and
Deacons, (a)
And a little after, the Spirit hath ptiblijljed thefe
'things, faying. Do nothing zvithout the Bifiop.
He ought to have produced fome Authority out of
the Apoftolical Writings which are of Divine Infpi-
ration, to confirm his Affertion. But the Apoftles
no where fay, Do nothing without the Bifiop^ If he
means fome Revelation of the Spirit to himfelf, he
not only adds to the perfcd Canon of the New Te-
ftamcnt, which is forbidden, Rev. 22.18, ip. but cp^
pcfes it, for the Holy Ghofl: hath made all the Presby^
ters Bijhops, as the Apofile fpeaks to the Elders of
Ephefus (b). We are to judge of all pretended Reve-
lations by the Holy Scriptures.
2. As thefe Epifiles agree not with the Apoflolic
Writings, no more do they agree with the gemiine Wri-
tings of the Fathers of the fecond Age.
Clemens RomanfU, who wrote a little before, or about
Ignatim his Time, mentions only Bijhops and Deacons,
which is the more confiderable, bccaufe he fpeak?
profefledly of the Minifters appointed in the New
Teftamcnt. So doth Polycarp fpeak only of Presbyters
and Deacons, as we obferv'd before : but Ignatipu in
(y) Ep, ad Smyrn, p* 6. Idit. Vofs. [z] AJ Magnes.f. 33. (aj
jid TbtUd. p. 45, (b) 'Er^ vfAtXi iniZf*»ci ro uytof i^tTo iTno-Koxtsi*
-i5.2J. 17. 18.
his
^^4 The Hiftory of Ordination.
his Epiflle to Polycarp requires Subjedion to the Bi
fijGp, Preshters and Deacons (c). Jujiin Martyr^ and
Irenaus 2M0, as we noted above, make no diftindion
of Bjlhop and Presbyters. Thefe Fathers are confef-
fedly genuine, and agree with the Epiftles of Paul
in their account of Bifhops and Presbyters ; but Ig-
iiatiHi agrees neither with Apoflles nor with the Ec-
cleiiaitical Writers of the fecond Age, and therefore
the Author of thefe Epiftles may be juftly fufpeded
not to be the true Ignatius.
3. Of thefe feven Epifiks that are reputed genuine,
and defended by Bifhog Pearfon, the Epiftle to Poly-
carp is judged to he fpuricus by Archbifjop Ufher, who
conceives that no Epiftle was written by Ignatius to
Polycarpy befides the Epiftle to the Smymeayn^ which
was directed both to him and the Church in com-
mon. The Learned Primate gives feveral weighty Ar-
guments for his Opinion, as may be feen in the Pre-
face to his Edition of Ignatius (d). And he is follow-
ed by fome Learned Men of the Romijh Communion^
and among others^ by Cardinal Bona, who reflecting
on a Paflage in the Epiftle to Polycarp, hath thefe
Words, I add that this Epiflle is not the genuine Offspring
of Ignatius, but fuppofititttm, as learned Men have long
ago olfervd, and to prove thati have produced feveral
Arguments of great Strength,
Now if one of thefe feven Epiftles be fpuri-
cus , the other fix are of doubtful Authority,
becaufe the whole Colledion is fuppofed equally
Authentick in the Credit of the Florentine Co^y^ which
Voffus has publifhed. If any one Part prove fpuri-
ous, the whole may be fo, except the fufpefted Part
can be prov'd an addition of fome latter Hands
either the whole Colledion ought to be received as
( ) Ad Polycarp, p. 14. (d) Proleg, ad Ignnt.tap, t. (t) Rerum
ttHrgic, lib, I. cal^ 11,
genuine
The Hijlmy of Ordination. 515
genuine, or rejeded as fpurious, fince the whole ap-
pears to be of one Contexture, and the fame Hand-
writing. I am not concern 'd in the Debate between
UJher and Pear/on about the Authority oF that Epiftle ;
their Difagreement about fo conliderable a Part ot"
that Colkdion, is fufficient to render the whole
doubtful.
4. The Author of theje Epiflles pretends to underfland
the Aiigelick Hierarchy^ which does not favor of an Apo^
fiol'tck Spirit, The Apoftle Vaul was caught into the
third Heaven, and was the fittell Perfon to make a
Report of the Heavenly Hierarchy, but all that
he thought fit to communicate of his Supercselcftial
Difcoveries is this, (f) That be heard Things unuttera^
ble, which it is not lawful for a Man to exprefs.
zKilofy it is not poffihle, as fome underfland the Words*
Clemens Akxand
Mature cannot he expreffed in Words (g). But they may
be underfiood of all the things he faw or heard in
Paradife, and among others of the Polity of the in-
vifible World, and of good Angels, and the Spirits
of juft Men made perfed, which either cannot or
mufi not be cxprefs d.
In another Place he cenfures fome Tlatonizing Chri*
flians, who pretended fuch exact Knowledge of the
Nature, Order, and Fundions of Angels, as to ex-
alt them in the place of Mediators ; under pretence
of a more humble Addiefs to God, made ufe of the
Mediation of Angels ; thrufting themfehes into thofe
things they had not feen, "jalnly puffd up by their Carnal
Mind fh).
The Writings of Vaul feem to hint as i( there were
an Angelical Hierarchy, (i; but what it is no Mor-
(0 1 Cor, 12. 4. "ApfrjTZc, pfjuxitc- {i] To a^h^ron tS ^iS tsTtf^
K,Ui(XTCf^<^. Strom, f. p. )-86. (h) Colof 2. i8, « ^',. iv'^y.ir »>•
fiariyut. {i) Eph i. lo. Col. i, ^6.
Q^ »i
a 5 6 The Ilijlory of Ordination.
tal can tell, fince it is not reveard in Scripture, from
which we mufl derive all certain Knowledge of the
World ot Spirits. It is fafEcient for us to know that
aU the Angels are 7nintjhing Spirit s^ (k) font forth to^nini-
ftev for thoje that (hall inherit Sidvation.
l^uxIgnatiPH in his Epiflle to the 'frailejtans goes beyond
Patili and makes Oftcntation of fuch higii Flights of
Knowledge, as the dull TraUejians could not fwallow
without running the hazard of being choked.
Lets hear his own Words : Cmnot /, faith he, write
to you Supercaleflial T'hings ? but I am af/aid^ Itfl I Jbould
lay before you that which may prove hurtful to you, fince ye
are Babes, And forgive me, left being unable to compre-
hend them ye fiould be choked. For I a?n able, not as I
am in Bonds, to comprehend Supercaleftial Things, and the
T laces appointed for Angels, and Princely Conftitutions,
and T'hings vifible andinvifible (1). The Chriftian World
is obliged to this Gentleman for not choking them
with Seraphic Difcovevies. The Apoftles never aflum'd
to themfelves fuch fublime 'Notions as this Man
doth 5 they humbly acknowledged, that they knew but
in part, and prophtfied but in part, and cenfure thofe
that pretend to be wife above what is written (m). But
the Ignatian Dodor has attained to Specu-ations not
reveal'd in the Holy Scriptures ; and tho' he think
fit to fupprefs them, another Seraphick Doctor of the
fame Age, if we may believe him, has difcovered the
Grand Myltery. I mean the Counterfeit D/o;77/a^//>?
Areopagite, who has written a Book of the Angelical
Hierarchy (n) and another of the Eccleftaftical Hierarchy'
Both Authors feeni to be Men of the fame Spirit,
and to have liv'd about the fame time. And there-
ibreit wasadvifedly done of the Lions Editor of jQ/o-
ciyfthiv.cli-, y< Ttcc, o-y5WffTt; r«« T^'l'OiliKX'ii o^ZK 71 y^ eco^TDCj (n^l) 1
Cor. 4, 6. (n) De tJalcp Hientrdia*
uyfius
The Hiflory ofOrdinatim, aay
nyjjus his Works, to publifh Ignatius his interpolated
Epidles with them (o).
For they are both equally vcrfed in the Angelic
Conflitutiony but Ignatius had the Wit to conceal
what Dionyjius has made publick, tho' we do not find
that his nice and unfcriptural Speculations have eithcc
choked OT much edified the learned World
5. In the Epiflle to the Smyrneans^ he feems to af-
fert that the Angels cannot be favd but by Faith in the
Blocd of Chriji. His Words are thefe, Let none err,
both things Supercalefiial, and the Glory of Angels, and
Princes 'vijible and invifible, if they believe not in the Blood
of Chri/i, even they are judgd or condemn d. He that
receives it let him receive it (p).
The Scriptures no where afcribe the Juftificatioti
or Salvation of Angels to the Blood of Chrift, or to
Faith in his Blood. He afliimed not their Nature,
nor fhed his Blood for them. All the Holy Angels
are fubjed to him as their Head and Sovereign, they
adore him, and are the invifible Miniflers of his
Kingdom, but Faith in his Blood is tne Duty and
Privilege of finful Mortals, who need Reconciliati-
on. It may be prefumed, that Ignatius, who famili-
arly converfed with the Apoftlcs, and their Writings,
would not advance a Dodrine fo inccnfident with
theirs. I fuppofe he. learnt it in the fame School ia
which he was taught the Angelical Hierarchy.
6* It feems ftrange b€ Jhould not only dejire but command
the Churches not to pray for his Deliverance, He tells
the Romansy I fear your Charity, lefl it JJjould injure me (q).
Again, / write unto all the Churches^ and commend them
all, becaufe I dye willingly for God, if ye do not hinder
me (r). Fray unto Chrift for me, that by thofe Infiruments
(o) opera Dionyf. Areop. (^ Ignat. Epifl, Lugdun. A, D. 1785. (p)
Ignat. at Hmyrn t>. tj. -» -.- j«\ |uc>>t Tm-iucni/ffit Hi to ecifjbec ;^g/
««x«vo
yti
Q_2 (the
aaS TJx Hiflory of Ordination.
(the wild Beafts at Rome) I may h found a Sacrifice
unto God. Not as Peter and Paul do / Command you.
They were Jpoftles of Jefus Chrifi, hut I am the leafi. The
Trince of the J for Id ivould make a Frey of y/^, and corrupt
my Refolution for God ; Let none of you tifat are prefent
help him. Be rather miney that is Gc£/. Do not call
Jefus Chrifty and hue the fVorld. Let not Envy dwell
in you. — / have not zvrit to, you according to the Flejhy
but according to the Will of God. If I fiiffer ye have lovd
me-, if 1 he a Reprobate^ ye have hated me.
The defign of this Epiflle to the Romans is to af-
fure them of his ftrong Defires and fixed Refolution
to die for Chrift, and to defiie them, yea, to com-
mand them and all other Churches not to pray for
his Deliverance.
It feems to be the compofure of fome Devout Per-
foii in his Celk with defign to animate his Reader
to fuffer for Chrift in the Perfon of Ignatius^ and not
the Work of that Apoftolical Martyr, becaufe,
I. His Commands not to pray for his Deliverance
are very different from the Air of ?aul\ Epiftles, in
which he exhorts the Chriflians to pray for his De-
liverance. In his Epiftle to the Romans y which all
Chriflians acknowledge to be genuine, hehefeecheth the
Brethren for the Lord 'Jefus Chrifl's fake, and for the Love
of the Spirity that they ftrive togetheV with him in their
Vrayers to God for himy that he weight he delivered from
them that did not believe in Judea (Q. Paul 2,n Apoftle
intreats the Romans to pray for his Deliverance ; Igna-
tius, who was no Apoflle, commands the Romans not
to pray for his Deliverance.
Nor can we imagine that Paul was Jefs willing to
die for Chrifi: than Ignatius was, for Luke records
concerning him, that he was ready to die for Chriji at
yerufalem, and that it was a Heart-breaking to him to
{I Z^'jl* to the Kom* ts* Jo- :
be
The HtJIory of Ordination. 019
be difTuaded from expoiing himfelf to the utmoft ha-
zards for Jefus Chrift (tj.
In like manner he defires the Prayers of the Thejfa-
Ivwansy chat he and otheys might h delivered from tin-
reafonahle and -wicked Men (u). Nayy our Lord JefiiS
himfelf, tho' he was moll certain of the event, and
mod willing to offer up himfelf a Sacrifice, pray*d>
Futher if It be pofjlbley ht this Cup fafs avjay from me.
But our Ignatian Epi flier will admit no Prayers for
his Deliverance, no not conditional ones ; if it tend-
ed to the Giory of God, and the Good of that
Church of which he was Bilhop, which had no Paflor
in his Abfsnce but jifr^ Chrift, "J^ho alone ivould ov^rfee
her, and their Love tc-^ards him, cis he (peaks tn the fame
Epifth (\v). The Apofile Paul tho' he had a defire
to depart, and to be vjith Chrifl, was willing to abide in
the EUjD for the Churches fake-
2. The Author of this Epiftle, faith he, r-^rites to
all th2 Churches, and Commands them all, that iSy he
commands them the very fame Things which he here
commands the Ro?nan
Deliverance, and thereby, as he Uys, contract the
guilt of envying, oHjating him and loving the World.
Thefe are his hard Interpretations of their charitable
Prayers and Endeavours for his Deliverance. I do
not find that he writes to the other Churches ^0 com-
mand them not to hinder him by their Prayers for his
Deliverance. In the Epiftle to the Smyrneans, he only
defires, that he may enjoy God by their Prayers (x^.
I find nothing of this Nature in the Epiflle to Poly-
carp, which alfo concerns the Church of Ephefm (z).
In the Epiflle to the Ephejians, he wifhes he may rife a-
gain tn his Bonds or Spiritual Pearls, by their Prayers (2i),
He dellres the Mignefians to remember him in their
(t) Acis 11.13. r^) 2 Thejf' l. 3. (w) ^/W/o»®- eewTJjV s^^cxe7F^
9d if vfjuat (i\ cturof etyccvK- ^oid. p. 61. (x) tp- ad imyrn. p. 8.
Ifx cy tY, is^v^yj^ vfjuSy S-jS Ittitv^u.^z) Aq. Foiyc. p. 14. (a). Ad
Eph. p. 24.
0^3 p^^y
^o The Htjlory of Ordination.
.1
Prayers, that he may enjoy God (b). He tells the
Philadelphiansy your Prayers jhall perfect me towards Gody
that I may enjoy him in the Inheritance to which I am
caird. He adds, / am 'willing to he juftified thro' your
Prajers by the Death y RefurreElion and Faith which is by
Jefus Chrifl (c). He in treats the Tralkfians to pray for
him to God, that he would count him worthy of the Inheri-
tance which he endeavours to enjoy, that he may not be
found a Reprobate.
Thefe are all the Vhcc?; I find, wherein he defires
the Prayers of the Churches ; but he exprelles him-
feh very differently in thefe from what he writes in
the Epiftlc to the Romans, and yet he fays in that
Epifcle that he writes to all the Churches^ and Commands
the77t the very fame Things that he doth in that E-
pif^Ie. It is one thing to pray, that one may be fitted
for the Fruition of God, which is the fum of his De-
iires in the other Epiftles ; it's another thing to for-
bid all AddreiTcs to God for his Deliverance, as pro-
ceeding from carnal Love and Men pleafing as he
fpcaks (d).
7. It's fcarce confident that Ignatim fhoiild have
fo much liberty and leifure to receive the Vifits of
all the Churches, and to write fo many Epiftles as go
under his Name, being imder ftrid Cuftody, and u{cd
barbaroiifly by his Keepers, as he complains in his
Epiftle to the Romans, From Syria to Rome I fight zvith
Beafls, by Sea and by Lrrnd, by Night and by Day, being
hound by ten Leopards, Cwhich is a Military Order or.
Company) who the more Kindnefs is Jhown them, the
worfe they are (e). A Man under the conftant Obfer-
vation of fo many inhumane Keepers can fcarce be
fuppofed to have the privilege of converfing with
the Meifengers of fo many Churches, writing fo many
familiar Epiftles, and performing Promifes for the fu-
(b) Ad M^gn. p. 97. (c) AdPailadclph. p. 41,44. (d) AdRom,
Cure
The Hijlory of Ordination. 2^1
riire. He fpeaks of the Churches that were with him (f),
I fiippofe by their Reprefenratives. For fome Churches
fent their Bijhops to hiniy others their Treshyters and Dea-
cons (g). He {hews his Intention of Writing a fecond
Epiftle to the Epheflans, to make knoivn unto them the
Dijpenfation which he had begun in the New Man Jefus
Chrifty in his Faith and Lo've, in his Paffion and Refur^
reilion, ejferially if the Lord fiouid reveal it to him (h).
Thefe Things were reveard already in the New Te-
ftament, which is the Meafure of all new Revelations
* It does not appear that there was any occafion of
writing a fecond Epiftle to the Ephcfians^ cfpecially of
fending any New Revelation unro them, nor does it
agree with his prcfent Circiimflances to promife
what was not in his Pov/er to perform. This his
Interpolator Csiw, and therefore he prudently Jeaves out
this Paragraph in the interpolated Epiftle to the Ephe-
flans (i).
8. It's unaccountable, how Ignatius be^ng fcnt
Prifoner under a ftrong Guard from Antioch in Spia
unto Rome fhould fetch fo vail a Compafs as to fail up