considered a higher duty than to uphold truth, and to be subject to the bishop was deemed one of the greatest of evangelical virtues.  Celibacy was then confounded with chastity, and mysticism was extensively occupying the place of scriptural knowledge and intelligent conviction.  And the admiration of martyrdom which presents itself in such a startling form in these Epistles was one of the characteristics of the period.  Paul taught that a man may give his body to be burned and yet want the spirit of the gospel; [426:2] but Origen does not scruple to describe martyrdom as “the cup of salvation,” the baptism which cleanses the sufferer, the act which makes his blood precious in God’s sight to the redemption of others. [426:3] Do not all these circumstances combined supply abundant proof that these Epistles were written in the time of this Alexandrian father? [426:4]

It is truly wonderful that men, such as Dr Cureton, have permitted themselves to be befooled by these Syriac manuscripts.  It is still more extraordinary that writers, such as the pious and amiable Milner, [426:5] have published, with all gravity, the rhapsodies of Ignatius for the edification of their readers.  It would almost appear as if the name Bishop has such a magic influence on some honest and enlightened Episcopalians, that when the interests of their denomination are supposed to be concerned, they can be induced to close their eyes against the plainest dictates of common sense and the clearest light of historical demonstration.  In deciding upon matters of fact the spirit of party should never be permitted to interfere.  Truth is the common property of the catholic Church; and no good and holy cause can require the support of an apocryphal correspondence.

It is no mean proof of the sagacity of the great Calvin, that, upwards of three hundred years ago, he passed a sweeping sentence of condemnation on these Ignatian Epistles.  At the time, many were startled by the boldness of his language, and it was thought that he was somewhat precipitate in pronouncing such a decisive judgment.  But he saw distinctly, and he therefore spoke fearlessly.  There is a far more intimate connexion than many are disposed to believe between sound theology and sound criticism, for a right knowledge of the Word of God strengthens the intellectual vision, and assists in the detection of error wherever it may reveal itself.  Had Pearson enjoyed the same clear views of gospel truth as the Reformer of Geneva, he would not have wasted so many precious years in writing a learned vindication of the nonsense attributed to Ignatius.  Calvin knew that an apostolic man must have been acquainted with apostolic doctrine, and he saw that these letters must have been the productions of an age when the pure light of Christianity was greatly obscured.  Hence he denounced them so emphatically:  and time has verified his deliverance.  His language respecting them has been often quoted, but we feel we cannot more appropriately close our observations on this subject than by another repetition of it.  “There is nothing more abominable than that trash which is in circulation under the name of Ignatius.” [428:1]