had true Veneration (as thofe Primitive Chriftians had) for the Holy Ordinances of the Church. Those who know the right Nature of the Orthodox Commemorations, and Euchariftical Offerings for the Saints, before the Roman Corruptions fo wretchedly infected them, as they now do, cannot be unacquainted with this. And thefe were fufficient Reafons for that Apoftolical Father to mind a Bishop of the Church to be careful of keeping fuch a neceffary Matricula as this, and an effectual Way for S. Polycarp to take care of the meaneft and poorest Members of his Diocefe; which, the Context tells us, was the Occafion of S. Ignatius's using thefe Words: But as to the Matter of but one fingle Congregation being then under his Cure, and that he must perfonally know them all by Name, as one Neighbour knows another, (which our Enquirer's Translation affirms of them) I think they no more imply it, than that Auguftus Cafar had but one Town to command, and could know every Subject he had, when (for many Political Occafions) he caus'd them all to be enroll'd, and requir'd the State of his Empire to be brought in to him:.* For the Cenfor's Work, in fuch a Cafe as that, was to give in an Eftimate of the Age, Children, Family, and Estates of all the People under him, as Tully gives us an Account of it.

.

But ftill (fays our Enquirer) Smyrna could not have more than one Congregation in it, because

* Cenfores populi ævitates, foboles, familias, pe. cuniafq; cenfento. Cic. de leg. 1. 3. fol. 1.

because (as S. Ignatius fays again) † it was not fitting that any should marry there without the Bishop's Confent. Now, I confefs, it feems to me no unpracticable Matter for the fame Thing to be done in the very City of London, or York, at this Day, if either Banns or Licences were managed with that proper Care which the Church defign'd they fhould; nay, I think it may be faid, (even as Matters stand now) that either the Bishop in Perfon, or fuch as are commiffion'd by him, (which is much the fame thing) have a neceffary Cognizance of all fuch folemn Contracts (before the Confummation of them) in the largest Dioceses amongst us. And this gives Opportunity (at leaft) to confent, or difallow of them, without reducing their Diocefes to fewer Congregations than they have all along had.

Once more the holy Martyr is fummon'd to bear witness to this Congregational Cause; and if he fails them there, our learned Enquirer (for a very great while at least) gives him quite over. This laft is a pretty clofe Evidence indeed; (as he manages it) for he makes the holy Martyr exprefly fay, that the Diocese of Magnefia had but barely one Church in it; and I'll fhew you how he fays it: In his Zeal for the Unity of all the Chriftians there, he bids || them

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all

Η Πρέπει ὃ τοῖς γαμῖσι, καὶ γαμεμλύαις μετά γνώ μης το Επισκόπε ἕνωσιν ποιείθαι. Εp. ad Polyc. p. 13.

*Enq. p. 29. Eis vaòr Oe. Ignat. Ep. ad Mag. P. 34.

1

Η Πάντες, ὡς εἰς ναὸν σωρέχετε Θεῖ ὡς ἐπὶ ἐν θυσιαςήριον c. Ignat. ib.

all run one Way together, as to the Temple of God, (or as to the one Temple of God, as the old Latin Translation has it, and the learned Editor from the Florentine MSS. fays it fhould be) and as to the one Altar; plainly exhorting them, (by way of Similitude) to Chriftian Unity and Communion, after the Pattern of the ancient Church of God amongst the Jews; who, tho' they had never fo many Synagogues, yet they all center'd, and were united in that one Temple, and one Altar, which God had fixed for them at Jerufalem. But that this Comparative Way of the holy Martyr's arguing might the lefs be perceiv'd, our careful Enquirer takes no Notice of the little Particle, (as or as) but quotes the Temple of God in the Singular Number by itfelf, as clear to his Purpose, and gives it the Name of a Chriftian Church, tho' (besides this unfair Dealing in the Cafe) it may justly be a Question, whether S. Ignatius himself, or any Cotemporary Writer, ever ufed that Word (Nads) for a Place of Chriftian Worship at all, it being generally a Term in Primitive Writers, apply'd to Jewish or Heathen Temples; and then judge what a Proof this must be, for but one Congregation in the whole Diocese of Magnefia.

And now, tho' all the Churches S. Ignatius wrote to, were eminent Cities of the Lydian, or Proconfular Afia; most of them the Seats of publick Juftice for the Province where the Roman Governor kept his Refidence, and (which is infinitely more) were dignify'd with a fingular Vifitation by our bleffed Lord in his great Revelation to S. John; and therefore scarcely

to

to be imagin'd fuch inconfiderable Churches, as our learned Enquirer labours to represent them to us: Yet, for fuller Satisfaction in the Cafe, he frankly appeals to Antioch, Rome, Carthage, and Alexandria, (the undoubted Metropolitan Cities of the Empire) to bear Witness to the Certainty of his Congregational Scheme; and therefore (not to neglect him) we must briefly furvey them all.

*

;

Antioch was early blefs'd with the glad Tidings of the Gofpel; the Blood of the firft Martyr became the Seeds of a Chriftian Church there, (as the Fathers took a pleasure to speak;) for many Christians, difpers'd upon that Occafion, resorted thither and the firft Account we have of their Labours is, that the Hand of the Lord was with them, and a great Number believ'd and turn'd unto the Lord. Tidings of this came to the Church of Jerufalem, (where the whole College of Apostles were in readinefs to confult for them.) They fend Barnabas, a good Man, and full of the Holy Ghost and of Faith, to improve this happy Opportunity, and the Success anfwer'd their Expectation; for by his powerful Exhortations, much People (fays the Holy Text) was added to the Lord. But to forward this Work of the Lord ftill more, Barnabas travels to Tarfus, and joins Saul, (the great Apostle of the Gentiles now) and returning with him to Antioch, they continue a whole Year together in that populous City, teaching much People. What a

G 2

Harvest

* As xi. 19. Ver. 21. to ver. 27.

Harvest of Chriftian Converts those Apoftolical Labourers made in that compass of Time, affifted by all that fled thither from Jerufalem besides, by the S Men of Cyprus and Cyrene, Fellow - Labourers with them, to convert the Greeks as well as Jews to the Faith; and by the feveral infpir'd Prophets, fo peculiarly † noted to be amongst them, I refer to the fober Judgment of all who know the Fruits of many fingle Sermons preach'd by an Apostle, at the first Promulgation of the Gospel. Two things are fure, 1ft, That the Reputation and Honour of the Converts there was fuch, that they laid afide the derided Name of Nazarenes or Galilaans now, and openly affum'd the Name of their Lord and Mafter, and were firft call'd Chriftians there.

Secondly, That there were two distinct Sects or Parties of them; Judaizing Christians, Zealous of the Law; and Gentile Converts, as earnestly infifting on their Freedom and Exemption from it: Each Party fo confiderable, as to call for an Apoftolical Council to decide the Controverfy between them.

Such was the very Infant-State of this Church of Antioch; the Over-fight whereof, Antiquity tells us, the great Apoftle, S. Peter, in a peculiar Manner took upon himself, and for fix or feven Years (at least) made it his first and Special Apoftolick See. After him, ChurchHistory