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lari,' from goow. For the corrections of God are salutary, and instructive, leading to amendment, and preferring the repentance to the death of a sinner; and souls in their separate state, though obumbrated with perturbations, yet have a clearer discernment than they had whilst they were in the body, as they are no longer clouded and encumbered with the flesh.' Strom. vi. p. 764. See also p. 794, and the notes.

IN the Epistles of Ignatius there is a harshness of style, but a lively spirit, and a noble enthusiasm, especially in that to the Romans.

He tells the Ephesians that he had a design to write them another letter, and to instruct them in some points, μánioτa ἐὰν ὁ Κύριός μοι ἀποκαλύψη, ' especially if the Lord should reveal any thing to me.' Whence it seems not improbable

ó

that he had been favoured with some revelations. xx.

The same inference may be made from these words to the Philadelph. vii. When I exhorted you to adhere to your bishop, presbyters, and deacons, some of you suspected that I had been informed of dissensions amongst you,'

μάρτυς δέ μοι ἐν ᾧ δέδεμαι, ὅτι ἀπὸ σαρκὸς ἀνθρωπίνης οὐκ ἔγνων· τὸ δὲ πνεῦμα ἐκήρυσσεν λέγων τάδε· Χωρὶς τοῦ ἐπισκόπου μηδὲν ποιεῖτε. Testis autem mihi is est, in quo vinctus sum, quod a carne humana non cognoverim; sed Spiritus annunciavit, dicens ista; Sine episcopo nihil facite.'

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Ad Rom. vii. Ζῶν γὰρ γράφω ὑμῖν, ἐρῶν τοῦ ἀποθανεῖν. ὁ ἐμὸς ἔρως ἐσταύρωται, καὶ οὐκ ἔστιν ἐν ἐμοὶ, πῦρ φιλόυλον ὕδωρ δὲ ζῶν, καὶ λαλοῦν ἐν ἐμοὶ, ἔσωθέν μοι λέγον, δεῦρα TROS TOY TαTERα. Vivens enim scribo vobis, amore captus moriendi. Meus amor crucifixus est; et non est in me ignis amans materiæ. Sed aqua vivens et loquens in me, intus mihi dicit; Veni ad Patrem.

There is in this something very sublime and pathetic. The expression idup λaλouv, resembles the vocales unde which inspired the poets and prophets. Statius Silv. i. ii. 6.

'Et de Pieriis vocalem fontibus undam.'

An oracle of Apollo Delphicus, given to Julian, and preserved by Cedrenus:

Εἴπατε τῷ βασιλεῖ, χαμαὶ πέσε δαίδαλος αὐλά.
Οὐκέτι Φοῖβος ἔχει καλύβαν, οὐ μάντιδα δάφνην,
Οὐ παγὰν λαλέουσαν, απέσβετο καὶ λάλον ὕδωρο

* Dicite regi, humi cecidit elegans aula.

Non amplius Phoebus habet casam, non vaticinatricem laurum, Non fontem loquentem, extincta est etiam garrula aqua.'

In these verses, which, to do them justice, are elegant, Apollo, to raise Julian's compassion, deplores the silence of his oracles, and of the speaking streams In the first line read βασιλῆι.

Anacreon, xiii.

Οἱ δὲ Κλάρου παρ ̓ ὄχθαις
Δαφνηφόροιο Φοίβου
Λάλον πιόντες ὕδωρ
Μεμηνότες βοῶσιν.

• Nec non aquam

bibentes

Apollinis loquacem
Ripis Clari, furore

Acti subinde clamant.'

"Vetus interpres (says Cotelerius), "Et non est in me ignis amans aliquam aquam: sed vivens et loquens est in me." Hoc est Græce ; Καὶ οὐκ ἔστιν ἐν ἐμοὶ πῦρ φιλοῦν τι ὕδωρο ζῶν δὲ καὶ λαλοῦν, aut λαλούμενον εν εμοί. In interpolata, Καὶ οὐκ ἔστιν ἐν ἐμοὶ πῦρ φιλοῦν τι· ὕδωρ δὲ ζῶν, ἀλλόμενον ἐν ἐμοί. « Et non est in me ignis qui aliquid amet : sed aqua viva, intra me saliens." Ex antiquo interprete; "Et non est in me, aqua autem alia viva manet in me." Legebat quippe ἄλλο et μένει, loco αλλόμενον: et omisit quæ non intelligebat. Apud Metaphrastem, quem sequuntur Græci in Menæo; Οὐκ ἔστιν ἐν ἐμοὶ πῦρ φιλόυλον· ὕδωρ δὲ μᾶλλον ζῶν καὶ λαλοῦν ἐν ἐμοί. " Et non est in me ignis amans materiae : aqua vero potius vivens et loquens in me." Perplaceret mihi; Καὶ οὐκ ἔστιν ἐν ἐμοὶ πῦρ φιλόυλον· ὕδωρ δὲ ζῶν, καὶ ἁλο λόμενον ἐν ἐμοί. Nam φιλοϋλον Jolianus Ignatii interpolati codex retinuit. αλλόμενον autem confirmatur per illud Johannis iv. 14. τὸ ὕδωρ ὃ δώσω αυτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος αλλομένου εἰς ζωὴν αἰώνιον. σε Aqua quam ego dabo ei, fiet in eo fons aquæ salientis in vitam æternam. Græci conjunctim; Οὐκ ἔσχες πῦρ φιλόυλον ἐν

εν

σοὶ, Ἰγνάτιε· ὕδωρ δὲ ζῶν μᾶλλον καὶ λαλοῦν, δεῦρο πρὸς τὸν πατέρα· ὕδωρ τὸ ἀλλόμενον, τὸ ἐκ ζωῆς εἰς ζωὴν μετοχετεύον ἡμᾶς.

Le Clerc says, Est in exemplari Græco, e nóv. Ignis materialis est iλóvλos, amans materiæ; quâ nempe alitur. Sed spiritualis ignis, quo urebatur Ignatius, materiæ, hoc est, rerum corporearum, amans non erat. Quod est nonnihil coactum, ut et sequentia de aquá in eo loquente. Sed sancti viri sermo refertus est ejusmodi violentis adlusi onibus.'

The λαλοῦν ὕδωρ must not be altered : it is sufficiently confirmed by the citations of Cotelerius in this very note where he is inclined to reject it; and it is more elegant and proper than Le Clerc imagined.

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Ignatius, who was a Syrian, and bishop of Antioch, was well acquainted with the oracle of Apollo Daphnæus, and with the Castalian fountain, which were at his door, and which are frequently mentioned by ecclesiastical writers. Sozomen in his description of Daphne says, "Hv yap Ἦν γὰρ θάδε Δαφναίου Απόλλωνος περικαλλὲς ἄγαλμα, καὶ νεως μεγαλοφυῶς τε καὶ φιλοτίμως ἐξειργασμένος—ἐπιστεύετο δὲ παρὰ τοῖς τάδε πρεσβεύουσι, ῥεῖν αὐτόθι καὶ ὕδωρ μαντικὸν ἀπὸ Κασταλίας τῆς πηγῆς, ὁμοίως τῆς ἐν Δελφοῖς ἐνεργείας τε καὶ προσηγορίας λαχούσης. Erat enim illic Apollinis Daphnæi pulcherrimum simulacrum et templum magnifice atque ambitiose constructum.-Credebatur etiam ab illis qui ista colunt et prædicant, aquam illic divinatricem fluere ex fonte Castalio, qui idem nomen eandemque efficaciam haberet, quam ille Delphicus.' v. 19.

Ignatius therefore opposes to the speaking prophetic waters of the Pagans, the living waters mentioned by our Lord in John iv. 14, which speak better and nobler things than the fabulous and poetic fountains. The interpolator, who could not put himself in the place of Ignatius, and had not the same thoughts and images which arose in the mind of the martyr, flung away dwp aλour, the speaking water, which he understood not, and for which he had no taste, and put in ὕδωρ αλλόμενον, to make it a closer copy from

St. John.

In the interpolated epistle Tup Chou T is absurd; but Φιλοϋλον πῦρ makes good sense. makes good sense. He who in this passage,

which we have been examining, can prefer the larger to the shorter epistle, must be a critic, who, of different expressions, likes the worst the best, and should be fed with chaff.

They who contend for the larger epistles would do well to weigh one thing, which they never seem to think of, namely, that, whilst they want to support I know not what, they are hurting the reputation of an apostolical father, whom they have in great esteem: for if the passages which I have already pointed out, and those which others have censured, could be showed to be genuine, Ignatius would be much less valued than he is by men of sense and judgment. But though the shorter epistles be, on many accounts, preferable to the larger, yet I will not affirm that they have undergone no alteration.

·

IGNATIUS suffered under Trajan about the beginning of the second century. Here was a good man put to death by a good emperor: but the Pagans then began to perceive that Christianity, if it prevailed, would prove the ruin of their religion; and some of them probably persuaded Trajan to act contrary to his disposition, which was mild and placable. Pliny, in his Epistle to that emperor, says, that in his province the temples had been, in a manner, deserted, sacrificing left off, and the worship of the gods neglected. Trajan forbad the Christians to be sought after. and yet ordered them to be punished if convicted. "O sententiam

necessitate confusam! negat inquirendos, ut innocentes; et mandat puniendos, ut nocentes.-Quid temet ipsum censurâ circumvenis? Si damnas, cur non inquiris? si non inquiris, cur non et absolvis?" Thus Tertullian, in his Apologetic, inveighs, ingeniously enough, against the inconsistency and absurdity of this sentence, and has had the good fortune to engage most of his readers in the same way of thinking; and yet, after all, the emperor's decree was not quite so absurd as Tertullian imagined. Trajan had no hatred towards the men, and pitied their case, but disliked the religion for the reason above mentioned; therefore he was willing to treat the Christians gently, but would neither repeal the laws to which they were obnoxious, nor give them leave to exercise their religion freely.

Ignatius expressed an earnest desire to suffer for the sake

of Christ, and a great joy at the expectation of it; but it appears not that he rashly sought or provoked danger. To him might be applied these lines of Lucan, which suit him as if they were made for him:

a

Projeci vitam, comites, totusque futuræ
Mortis agor stimulis.-Agnoscere solis
Permissum est, quos jam tangit vicinia fati,
Victurosque Dei celant, ut vivere durent,
Felix esse mori.'

He speaks of himself with modesty and humility; he exhorts the Christians to live peaceably together, and to pay a high regard to their bishops and pastors; and has gone too far in his expressions: but it is something of an excuse for him, that the state of the times led him to it. It was to be feared lest the heretics, who in those days were vile persons, should seduce the unwary; and mutual quarrels might have proved fatal to the common cause. A house ill cemented, and beaten with the storms of persecution, could not have stood.

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In his Epistle to the Romans he desires them not to interpose, and by any ways endeavour to preserve him from martyrdom; and he says that the wild beasts had feared and refused to touch someb who had been thrown to them, which he hoped would not happen to him: [ρία] καὶ κολακεύσω συντόμως με καταφαγεῖν, οὐχ ὥσπερ τινῶν δειλαινόμενα οὐχ ἥψαντο. Quas et blanditiis demulcebo, ut citius me devorent; non ut quosdam veritæ non attigerunt.' v. So afterwards, when Blandina was exposed, none of the beasts would kill her, says Eusebius, who took it from an authentic history of the martyrs of Lyons in Gaul. v. 1. In Diocletian's persecution, Eusebius was eyea Le Clerc Hist. Eccl. p. 566.

b I know not whether Ignatius had in view any Christian martyrs, or Daniel who was cast into the den of lions.

In Ignatius and Eusebius it is avro. Stephanus reads aro, which probably is right, because-un déλy follows. But, as to the rule in our grammars, 'Neutra pluralia gaudent verbo singulari,' there are abundance of exceptions to it, particularly in the Scriptures. See in the LXX, Genes. xlviii. 6. Isai. lxiv. 3. Zach. xiii. 7.`and Matth. vi. 26. x. 21. Marc. v. 13. xiii. 12. Luc. xxiv. 11. Joh. x. 8. Revel. xxi. 4. Homer. II. T. 29.

—μή τοι ταῦτα μετὰ φρεσὶ σῇσι μελόντων.

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