The history of the Ignatian Epistles may well remind us of the story of the Sibylline Books.  A female in strange attire is said to have appeared before Tarquin of Rome, offering to sell nine manuscripts which she had in her possession; but the king, discouraged by the price, declined the application.  The woman withdrew; destroyed the one-third of her literary treasures; and, returning again into the royal presence, demanded the same price for what were left.  The monarch once more refused to come up to her terms; and the mysterious visitor retired again, and burnt the one-half of her remaining store.  Her extraordinary conduct excited much astonishment; and, on consulting with his augurs, Tarquin was informed that the documents which she had at her disposal were most valuable, and that he should by all means endeavour to secure such a prize.  The king now willingly paid for the three books, not yet committed to the flames, the full price originally demanded for all the manuscripts.  The Ignatian Epistles have experienced something like the fate of those Sibylline oracles.  In the sixteenth century, fifteen letters were brought out from beneath the mantle of a hoary antiquity, and offered to the world as the productions of the pastor of Antioch.  Scholars refused to receive them on the terms required, and forthwith eight of them were admitted to be forgeries.  In the seventeenth century, the seven remaining letters, in a somewhat altered form, again came forth from obscurity, and claimed to be the works of Ignatius.  Again, discerning critics refused to acknowledge their pretensions; but curiosity was roused by this second apparition, and many expressed an earnest desire to obtain a sight of the real epistles.  Greece, Syria, Palestine, and Egypt were ransacked in search of them, and at length three letters are found.  The discovery creates general gratulation; it is confessed that four of the Epistles, so lately asserted to be genuine, are apocryphal; and it is boldly said that the three now forthcoming are above challenge. [414:1] But Truth still refuses to be compromised, and sternly disowns these claimants for her approbation.  The internal evidence of these three epistles abundantly attests that, like the last three books of the Sibyl, they are only the last shifts of a grave imposture. [414:2]

The candid investigator, who compares the Curetonian version of the letters with that previously in circulation, must acknowledge that Ignatius, in his new dress, has lost nothing of his absurdity and extravagance.  The passages of the Epistles, which were formerly felt to be so objectionable, are yet to be found here in all their unmitigated folly.  Ignatius is still the same anti-evangelical formalist, the same puerile boaster, the same dreaming mystic, and the same crazy fanatic.  These are weighty charges, and yet they can be substantiated.  But we must enter into details, that we may fairly exhibit the spirit, and expose the falsehood of these letters.