The Fundamentals of the Hierarchy Examined and Disproved, Treatise · Part 2 · Section 2
Section II.
The first Hypothesis viz that Ignatius is interpolated.
MY first Assertion therefore is that the Epistles ascrib'd to Ignatius, whether of the Elder or Later Editions, are not throughly genuine, nor so free of Forgeries, that no Chaff hath been thrown into and hudl'd amongst the grains of Wheat that may remain therein. As the Writings pretended to come nearest in time to the Scriptures of the Old Testament, carry notwithstanding evident Characters of a quite other time and Parent than these whereto they are falsly ascrib'd; so also the Pieces that pretend greatest proximity to these of these New Testament, afford no less just ground of suspicion. Of this kind are Barnabas, Hermas and others, all which are generally either shroudly suspected as meer Forgeries, or at least as not being without manifest corruption and interpolation. Yea Clemens Romanus, who, doubtless, is by far the most choice and virgin Monument of Antiquity, has nothwithstanding fall'n into the like adulterous hands as the story of the Daughters of Danaus and Dirce there recounted among the Christian Sufferers, makes manifest. And herein Divine Providence is to be ador'd, and extoll'd. For had such Writings as plead for the first place after these of either Old or New Testament, not under-ly'n such impeachments, the great proximity thereof to the Prophetick and Apostolick Writings, had certainly allur'd many to take these for Canonical; whereas now they serve, in some measure, for a rampier and hedge about the Holy Scriptures: and by the manifest corruption of the Apocryphal Writings, we are taught to distinguish betwixt divine and humane Letters: wherefore it should be a Paradox and a Wonder, had Ignatius escap'd all such infectious Touches. But there's no ground for such admiration. For, that Ignatius, whither of the Elder or Later Edition, is not throughly genuine, and so free of Forgery and Interpolation, a few Examples shall make evident.
§. 2. For in his Epistle to the Smyrneans, he thus discourseth them. aforeign &c.All of you follow after the Bishop as Jesus Christ follows the Father, and the Presbytry as the Apostles. Reverence the Deacons as the Commandment of God. Let no Man without the Bishop do any of these things that ought to be done in the Church. Let that Worship or Thanks be accounted lawfull, which is either perform'd by the Bishop himself or permitted by him. Wheresoever the Bishop appears, let there also the Multitude be present; even as where Christ is, there is also the Catholick Church. Without the Bishop it's neither lawfull to Baptize nor Celebrate the Lord's Supper or Love-feasts: but, whatsoever he approves is acceptable to God. And again in his Epistles to Polycarp. bforeign &c.Attend to the Bishop as God doth to you; my Soul for such as obey the Bishop, Presbyters and Deacons, and with such let me have my Portion in God. And in his Epistle to the Ephesians. cforeign &c.I write not to you as if I were of any account. For altho' I be bound in the Name of Christ, yet I am not perfect in Christ Jesus. For now I begin to learn and speak to you as my Teachers And again in the same Epistle.dforeign &c. If I in so short a time have had such familiarity with your Bishop, not Humane I say, but Spiritual, how much more do I pronounce you blessed being join'd together as the Church to Jesus Christ, as Christ to the Father; so that all things are in a harmonis Vnity. Let none be deceiv'd, whosoever is not within the Altar, is deprived of the Bread of God. For if the Prayers of one or two be of much weight, how much more these put up by the Bishop and the whole Church. Whosoever therefore cometh not into the same place, he is proud and hath condemn'd himself; for it's written God resisteth the Proud. Let us make hast therefore not to resist the Bishop, to the end, that we may obey God. And the more silent any Man perceive the Bishop, let him fear him the more: for whomsoever the Lord of the House sends to Govern it, we ought to receive him as him that sends him. Let us manifest that we ought to receive the Bishop as the Lord. And again in the same Epistle, thus.eforeign &c. I know who I am. and to whom I write, I'm condemn'd, ye live in Peace, I'm in danger, ye sure; ye are a Passage to these who are slain in the Lord: The Condisciples of Paul, sanctifi'd, and made Martyrs, worthy, blessed, under whose footsteps let me be found when I enjoy God. And to the Magnesians fforeign &c.Because I was found worthy to see you in your Bishop Damas, and your worthy Presbyters Bassus and Apollonius, and my Fellow servant the Deacon Sotion whom let me enjoy, because he's subject to the Bishop as to the Grace of God, and to the Presbyters as to the Law of Christ. And again,gforeign &c. Study to do all things in the Concord of God, the Bishop presiding in the Place of God, the Presbyters in the Place of the Confession of the Apostles, and my most sweet Deacons having committed to their Charge the Service of Christ. And within a few lines.hforeign &c. Therefore as the Lord did nothing without the Father, being one with him, neither by himself nor by his Apostles; so do ye nothing without the Bishop and Presbyters. And to the Philadelphians. iforeign &c.So many as belong to God in Christ Jesus, these remain with the Bishop. And in the same Epistle.kforeign. &c. I cryed in the midst of the Congregration; I spoke with a loud voice, take heed to the Bishop, the Presbytry, and the Deacons. Some-body thought that I spoke these things foreseeing a Division: but he in whom I am bound bears me witness that I had this knowledge from no Man, bnt the spirit preached, saying, without the Bishop see ye do nothing. And in his Epistle to the Trallesians. lforeign.Whom I Salute in fullness, and an Apostolick Character. And again.mforeign &c. For when ye are subject to the Bishop, ye seem not to Walk according to Men, but according to Jesus Christ. And in an other place of the same Epistle,nforeign &c. And in like manner, let all Men reverence the Deacons as the command of Jesus Christ; and the Bishop as Jesus Christ, who is the Son of the Father, and the Presbytry as the Council of God and Senat of the Apostles, without which there is not a Church, and thus I counsel you to esteem of them, for I have gotten an Example of your Charity, and retain the same with me, in your Bishop, whose very composition is a great deal of Discipline, and his mansuetude Power, whom I believe the very wicked reverence. And afterward in the same Epistle. oforeign.Can I not write unto you Heavenly Things? But I sear that I should thereby endammage you being but Children, and forgive me, least not being able to comprehend them, you be strangl'd. For I am not bound in every respect, but can be able to know things Heavenly, the Orders of Angels, their Constitutions, Principalities, things visible and things invisible. And again, pforeign &c.Thus shall it be unto you if ye be not Proud, and remain unseparable from God, the Bishop and Apostolick Orders. And again in the same Epistle. qforeign &c.Farewell in Christ Jesus, if ye be subject to the Bishop, as to the command of God, and in like manner to the Presbytry.
But I'm weary, and did never translate more of any Author with less delight, or pleasure; not because I'm in the least gravell'd by what is here said concerning Bishops, altho' the whole strength, of what the Episcopals deduce from Ignatius, be wrapt up in these Passages, yea I'm perswaded, that from these very Places the Hierarchy's wounded under the fifth Rib. But because the most part of what we have quoted, as also no small part of what is behind, is altogether insulfe, putide, and more tasteless than the white of an Egg: and the Reader may easily perceive by these Examples that the Spirit and genius of this Author is quite different from what can be looked for in Ignatius a prime Martyr of the primitive Church. In all these Epistles 'tis clear as the Noon-sun, that a head-strong Passion, and a furious Zeal of enslaving all Christians under an illimited and blind Obedience to all Church-men, as so many Romish Holinesses did intirely possess, and reign in the Author of these Epistles. The Apostle indeed sometimes admonishes the Churches of the Duties and Esteem, Christians should pay to Church-Officers; but withall uses but rarely to handle that Subject, and with the brevity and modesty that became him, ascribing to them only the Titles of Watch-men, and Labourers, Bishops or Pastors and the like, which best became the simplicity of the Gospel; whereas on the other hand, the pretended Ignatius so far swerves from this humble and Apostolick strain, that none, tho' they search the Writings of the most corrupt Ages, shall be able to find any that in exaltation of the Clergy, and depressing and subjecting of the Laity out did him. How secure should Basilides and Martial, two Spanish laps'd Bishops, have been, had their Flocks believed this Ignatian Doctrine, who having consulted Cyprian rTom. 1. Ep. 68.If they might not desert these and chuse new Bishops, were by him resolved in the affirmative, and admonish'd to chuse other Pastors: but had they believ'd this pretended Ignatius, it had been with them the blackest impiety to have separated from their Bishop, or attempted so to do on whatsoever account.
The Apostles frequently both to Pastors and Churches inculcat the diligent perusal and understanding of the Holy Scriptures as a special Duty, that by them as a sure Rule all Mens Doctrines and Injunctions (without any exception) may be tryed: but in liew hereof, this their Ignatius has only Mens Persons in admiration, perpetually deafening his Hearers, or at least wearying his Readers with Injunctions of absolute and blind Obedience, as if all and every one of his Bishops Dictats were to be receiv'd without the least Examination, a Priviledge that even Christ and his Apostles (tho' they might have done it) never assumed to themselues; but still remitted their Hearers to the Scriptures for the tryal thereof: this cann't but in the estimat of all the judicious, be a Fault altogether unworthy of the True Ignatius. I hope that all honest Men shall give more Charity to this choice Martyr, than to believe that he's guilty of so gross Idolatry (for I can call it no better) and fantastick and impious doting on the person of any Man whatsoever: in which unworthy Work this Author (I will not say Ignatius) spends no smal part of these Epistles. Therefore, altho' the asserting of all therein to be genuine, be so far from assisting our Adversaries, that their Cause is, by the very Passages they alledge for its confirmation, mortally wounded; I can never perswade my self, but they have fall'n into the wicked hands of Forgers who, tainted with the common Vice of the Ages subsequent to that of Ignatius, foisted in a great many Passages wherein nothing but the illimited Power of all Church-men is depredicated, and the blind Obedience of the Laity is enjoin'd and commended.
I'm confirmed in my sentiment by Ignatius his Epistle to the Romans, who certainly had as truly a Bishop as the Smyrneans, Magnesians, or any other saluted by Ignatius; but of the Roman Bishop or of the Honour and Obedience due to him in all this Epistle we find not a syllable. Certainly had this servile Obedience to the Clergy been such a fundamental Article of the Christian Religion, as all along through these other six Epistles he makes it, he had not failed to have inform'd the Romans thereof, seeing nothing (I believe) can be alledg'd to exime the Romans, more than other Churches, from paying such Honour to their Clergy. 'Tis vain to repone that he was then on his Journey to Rome, and was shortly to see that Church, and might on this account forbear: seeing they may after this manner of arguing prove the whole Epistle spurious, or at least superfluous; this Duty of Obedience to Church-men, if we believe these six Epistles being so necessary a part of the Christian Religion, that 'tis never to be forgotten, but at all times with the greatest zeal and fervency to be inculcated.
§. 3. Yet in defence of all these most dangerous Injunctions of his Ignatius, Dr. Pearson saithsVind. Ignat. Part. 2. Page 220. That there could be no fitter remedy against Heresies then that the Churches should adhere to the Pastors whom Ignatius knew to be Orthodox. But such an adherence as these Epistles every where command, is so far from being a Remedy against Heresies and Schisms, that, as the sad instance of the Romanists witness, it has been the greatest Augmentation, and the most deadly humour in all the Disease. But why did he not acquaint the Romans with this Remedy? Did he suspect their Bishop as unsound? Or thought he that every Roman Christian was above danger and infallible? And indeed the scarce paralellable extolling of Church-men through all the former six Epistles, & the perpetual silence thereof in that to the Romans, loudly proclaim, that either they were write by different Authors, or else, that they have undergone no few Additions and Corruptions, which his Epistle to the Romans had escaped, seeing, I think they will scarce adventure to say that the Epistle to the Romans sometime had in it such Injunctions of Obedience to the Roman Clergy, which by some chance or other were afterward obliterate.
§. 4. Again, what can we make of that proud boasting in his Epistle to the Trallesians, as if he had been the only Muster-Master to the Angels. But Pearson tells ustVind. Ignat. Part. 2 Pages 140, 141. Quasi vero Christiano Viro, & quidem Episcopo, & ab Apostolis edocto nulla superc…elestium scientia competeret &c. That it's not strange tho' Ignatius a Bishop who had long conversed with the Apostles, could write something concerning Heavenly Things which are so often mention'd by the Apostles: and he stiffly denies, in opposition to Daille, That such knowledge is not giv'n to Mortals; and perhaps (saith Pearson) we know not well what Ignatius mean'd, when he wrote these things concerning Angels, and yet who will say but that he knew them himself? And then he acknowledges that Ignatius discourses of his Know| page missing not giv'n to any Mortal, seeing for the proof hereof it's enough to repone the words of Elephas, to which of the Saints wilt thou turn thee? Surely not to Paul, seeing it can never be made evident that he either taught others, or ascribed to himself the knowledge of these Ignatian (or rather Pseudo-Ignatian) Mysteries. Altho' therefore we know not the meaning of these his words, we shall (I believe) incurr little hazard thereby; and if he knew them himself I shall not debate. Certainly if we judge of the Author by his Work, we shall have little ground to apprehend that his Judgement was of the greatest reach, for, remove a very few flowers, this so much celebrated Garden shall be nothing but a den of weeds: neither can better be expected, where any intrude into the things they have not seen, as the Author of this Passage appears to have done; boasting of that wherein neither the Pen-men of the Holy Scriptures, nor the primitive Christians profess'd themselves to be skillfull: for altho' the Ancients acknowledged that there were, or might be such Dignities & Distinctions among Angels, yet who before the Impostour that borrowed the name of the Areopagite, adventured to profess their acquaintance with the particulars thereof? But most of all I admire that he for his purpose alledges Irenaeus, as if the Mysteries of God were nothing else but a convertible term with the Politicks or Tacticks of Angels. With how much more reason may we understand the Mysteries mention'd by Irenaeus, to be these magnifi'd by the Apostle 1 Tim. 3. 16. which without Controversie are equaly great and proffitable.
Lastly, as to Chrysostome, he cites no where, wherfore I cann't so easily make a judgement concerning him; otherwise 'tseems he may be understood of a greater measure of knowledge of the Mysteries frequently spoken off by the Apostle. And withall I observe that Dr. Pearson still insinuates and intimates as if Ignatius and other primitive Christians receiv'd from the Apostles other mysterious Doctrines not to be committed to writing, different from what is comprehended in the holy Scriptures; wherein, notwithstanding the whole Counsel of God is delivered, which Opinion is much fitter for a Jewish Cabalist or Romish Traditionary than a Protestant Doctor.
§. 4. M. Du Pin uBibl. Patrum. Vol. 1. Page 42.imbraces and only contracts Pearson's Answer saying that the knowledge of the Orders, Offices and Stations of Angels might be affirmed by an ancient Bishop, all Christians knew Heavenly Things: And Ignatius says nothing of Angels but what had been said by St. Paul. But herein he palpably contradicts himself, and affirms what he had before deni'd; forxPage 33. to prove the Forgery of these Books that bear the Areopagites name Du Pin gives us this Argument: He (viz. the Author of these Books) distinguishes the several Orders of Angels and observes their difference, things that were unknown to the ancient Writers, and concerning which they were not sollicitous to be informed, as S. Irenaeus assures us, in lib. 2. ch. 55. He opposes also Dr. Pearson, who, as we have heard, deduced from this same Irenaeus a quite contrary Doctrine.
§. 5. Thus far I had proceeded secure of any other Controversie concerning this Passage, when I was surpris'd to find Dr. Wake yHis genuine Epistles of Apostolick Fathers Page 149.the Englisher of these Epistles make Ignatius, together with his language, change his Doctrine, and speak quite contrary to what he had delivered either in Greek or Latine: for thus he Englishes the now controverted words of Ignatius. For even I my self, altho' I am in bonds, yet am not therefore able to understand Heavenly Things, as the description of the Places of the Angels, and the several Companies of them, under their respective Princes, the things visible and invisible, but in these things I am yet a Learner. But this Version is by no means to be imbrac'd. For first the old Greek Copy commonly said to be spurious, uses indeed to add to, and dilate what is comprehended in the New Edition, yet not so as to contradict it; and therefore may serve for an Interpreter, were there any thing dubious herein: but this Old Copy is positive in favours of the received sense, and after an enumeration of the Particulars whereof Ignatius professes the knowledge, concludes all with foreign when, or altho' I know so much; and thus the Old Copy is understood by all Interpreters, as the Old Latine of Vairlenius which is printed at Antwerp 1566, and by the Author of another Version, or at least an emendation of the Old, printed amongst the Orthodoxographa Patrum at Basile 1569, and by Videlius, and for ought I can learn, by whosoever interpreted or revised these Epistles.
Secondly, The Cantabrigian or Vsserian Copy, the Authority whereof is little inferiour to the Florentine Original, is no less positive for us against this New Interpreter; For (saith he) I am not bound in every respect, but am able to know Heavenly Things &c. And having enumerated the Particulars, concludes with a praeter hoc beside or notwithstanding of this: importing that some greater measure of that knowledge was, notwithstanding of the vast measure he had receiv'd, yet to be sought for.
Thirdly, All Men in their Disputes and other Discourses about Ignatius, have thus understood the Passage now under Debate. If the ascribing of such knowledge to himself could agree to the genuine Ignatius they disputed much; but that the now disputed Passage really ascribes, and not denies to Ignatius the knowledge of these Heavenly Things, all except this Interpreter unanimously acknowledge. And this certainly was the mind of Isaacus Vossius who, otherways being a zealous Patron of the Florentine Copy, had in his Notes doubtless taken notice of such a common mistake, and observ'd the contrariety between the Cantabrigian and Florentine Editions. And Spanhemius F.zIntroduct. ad Chron. et Hist. Sac. Pag. 127. always supposes the sense we plead for of these words of Ignatius, and on this ground, notwithstanding what Dr. Pearson had said, shroudly suspects these Epistles as forg'd. And Daille, yea & even Dr. Pearson, his most learn'd and vigilant Adversary, always supposed as uncontrovertible, the sense we now plead for.
Fourthly, And reason they had so to do, seeing otherways both sense and the self consistency of this Passage is lost; he had but just now arrogat to himself such a knowledge of Heavenly Things, the very declaration whereof should be enough to overwhelm and strangle the Church of the Trallesians, and then as a reason or declaration of his great Knowledge, and to shew how far 'twas out of their reach, advances the Passage now in hand, whereas this Clause concerning his Bands is only introduc'd to shew the consistency between outward Troubles and spiritual Furniture. Excellently therefore and most conform to the Greek, is it rendred in the Cantabrigian Copy, non secundum quodcunque ligatus sum, I am not bound in every respect. But were this New Version admitted, Ignatius, while he ascribes so great a knowledge of Heavenly Things to himself, and presently afterward denies that he knew Heavenly Things, should, in esteem of all disinterested, compleat a Contradiction; whereas, according to the Cantabrigian and our Version of the Passage, the sense runs natively without the least appearance of any roughness.
Lastly, I do not remember that foreign any where is to be rendred altho', (which is the mind of this Interpreter) I shall not say that foreseeing this Passage if truly translated would prove the dead Flee and make the rest both ill savoured and justly suspected, he willfully perverted it: I should rather charitably think that out of ignorance, a far more pardonable weakness, he fell into such an Error.
§. 6. And now to proceed, I impeach not these Epistles, of their frequent mention of Bishops and their Superiority over Presbyters, as if herein they savoured a Diocesan Prelacy; nay I'm so far from this, that I'm perswaded from the self same places, that according to this Author a Bishop and a parochial Pastor are reciprocated; and therefore the Doctrine of our Adversaries is overthrown by the very places from which they labour to establish it. The Grounds on which I accuse these Epistles are, the Author (not to mention self Contradictions) his affected Humility, hatefull deifing of all Church-men, most unworthy and parasitick flattering of whomsoever he salutes, and, which is the end of all, his endeavouring to perswade Christians, that an Autocratorick Power is to be ascrib'd, and blind Obedience to be pay'd to all Churchmen, as to so many absolute and unerring Deities. And lastly his audacious boasting of his Knowledge of these things wherewith, for ought we can learn either from Scripture or any Author of Credit, no meer Man hath been hitherto acquainted. And these Grounds, were there no others, may suffice at least to evince the Interpolation of the Epistles.
§. 7. And how this came to pass is not hard to conceive if we reflect upon the genius of subsequent Ages; the uncontrolled Power and superlative Veneration of Church-men, the special Fore-runner and introductive of Antichrist, together with other parts of Superstition, took special rooting in the third and fourth Centuries. Now, as the Church like a choice Garden nourish'd many prime and usefull Plants; she had also most pestilentious and noisome Weeds, Monsters which you can scarcely name, and not the transported with indignation. These, the better to promote such Impieties, Father'd the brats of their own Brains on some choice Dr, by whose warmth they might be cherish'd and supported. Such Men not only forg'd or (at best) polluted these Epistles, but also attributed more of the like stuff to Ignatius, some whereof are mention'd by Daille and Dr. Pearson, and others omitted by them, are remembred by Socrates, aLib. 6. Cap. 8. foreign, &c.who tells us that the beginning of the Antiphones was reported to have come from Ignatius, which they said he had revealed to him by Queers of Angels that use to descend and sing the Praises of the holy Trinity. Add to all, which shakes the very foundation of their Plea, the incredibleness of Ignatius his Journey to Rome, whether he is said, after his Condemnation at Antioch, to have been sent by Trajan, that he might be thrown to wild Beasts, on the truth of which these Epistles leaned, still insinuating and presupposing it: But why should Trajan be at pains to have sent him guarded thither? Certainly not for an intertainment to the People as the pretended Acts of Ignatius affirm. They had store of Christians of all sizes at Rome with the spectacle of whose Sufferings they might dayly be cloy'd, neither, as some answer, because he was a famous Christian and Bishop, at whose death the Roman Christians might be terrifi'd, seeing the Emperour might conclude from Ignatius his great resolution and boldness which himself had perceived that he would much animat them. But the perpetual Practice of these times frees us from further debate herein: I can never find that the Romans brought Christians from Asia or such remote places to be executed at Rome, but still to the nearest seats of Justice, as is clear in Polycarp and other most famous Bishops or Pastors. And truly (saith Dr. Stillingfleet bIren. Page 298.the story of Ignatius (as much as it's defended with his Epistles) doth not seem to be any of the most probable. For wherefore should Ignatius of all others be brought to Rome to suffer, when the Proconsuls and the Praesides provinciarum did every where in time of Persecution execute their Power in punishing of Christians at their own Tribunals, without sending them so long a Journey to Rome to be martyr'd there? And how came Ignatius to make so many and such strange Excursions as he did by the Story, if the Souldiers that were his Guard wers so cruel to him, as he complains they were? Now all these uncertain and fabulous Narrations as to Persons then arising from want of sufficient Records made at those times, make it more evident, how incompetent a Judge Antiquity is to the certainty of things done in Apostolical times.
And now from what is said, jude if D. M. cPage 160.had any good ground to query, whether there's any good and solid Argument brought by the Presbyterians against the Authority of St. Ignatius his Epistles, that is not already sufficiently answered.