to fuppofe. Nay, the entire Omiffion of Valenti aus himself, who a little above 20 Years after the Martyrdom of Ignatius, made fo great a Noife, and almoft obfcur'd thofe Elder Hereticks, is a' moft forcible Argument, that thefe Larger Epiftles were written at this very Time, and no o-ther. Juft as the contrary Allufion to the Famous, originally deriv'd from this Valentinus in the Smaller Epiftles, has afforded us a moft ftrong Argument, that they were compos'd or extracted after that Heretick's publick Appearance in the World. (4) The Doctrines of Chriftianity, and the Expreffions wherein they are here delivered, are fuch as were alone us'd and ftrictly kept to in the First Times of the Gofpel; without the leaft Sign either of Arian, or of any Earlier Philofophical Interpolations, Phrafes, or Distinctions: Some of which yet began in the Days of Juftin Martyr, within Thirty Years after the Death of Ignatius. And as to Arian Interpolations here, our prefent Greek Copies are not only free from the leaft juft Sufpicion of any fuch; but have rather Marks on the other Side, of the leaving out fome Claufes that too plainly favour'd their Opinions: Which Claufes yet are preferved to us inthe old Latin Verfion; which it felf is known tod at the leaft as old as the Ninth Century. Nor indeed do I find either in the Scripture, the Apoftolical Conftitutions, or thefe Epiftles of Ignatius, ary fuch Arian Interpolations at all. Tho' it be notorious, that not any one of thefe, nay, fcarce any one of the Original Books of our Religion befides, have efcaped the Corruptions and Interpolations of the Athanafians or Or thodox; as it were moft eafy to prove beyond Contradiction. But now, that this Argument from the particular Doctrines of Christianity, and D 3 the the Expreffions wherein they are here deliver'd, may have its due Weight with the Chriftian Reader, I fhall, for a Specimen, fet down fome of the known Expreffions occuring in these Larger Epiftles, concerning our Bleffed Saviour; and fhall fet over against them the Parallel Expreffions in the Smaller Epiftles: And leave it to the Judgment of thofe Readers, who are acquainted with the Doctrines and Languages of the First Ages in this Matter, to determine which of them are moft agreeable to the Apoftolical Writings; and fo most likely to be written by our Apoftolical Bishop Ignatius, Smaller Epistles Δοξάζω Ιησές χειρὸν, ἢ θεὸν, τὸν όπως ὑμᾶς σοφίτα. Πέπληροφορημό ως εἰς τὸν κύριον κ μῶν, ἀληθῶς όντα γένες δαβίδ σάρκα ὑὸν δεῖ και θέλημα, καὶ διώαμιν θεῖ. [και θέλημα και θεότητα. Theod.] Σωέρα γ τοῖς, καὶ συνέπεν, ως σαρκικός και περ πνευματικές ενω μα τι πατεί. Ως διακόνος τι ψιλαφητὸν ἐν σώματι, ἢ ἀπαθῆ, ὡς θεα δι' ἡμᾶς καὶ παθητὸν, ὡς ἄνθρωπον. ρατον, τὸν δ ̓ ἡμᾶς ὁρατόν, τὸν ἀψηλά φητον, τὸν ἀπαθῇ, τὸν δι' ἡμᾶς παθη τόν. Ἐν θελήματι το παρὸς, καὶ ἱησε 3σε, τὸ τοῦ ἡμῶν. Ad Eph. Præf. Μιμηταὶ ὄντες Sea. 1. θεῖ ἀναζωπυρή τες ἐν αίματι θεῖ. Καὶ τὰ ἱητες Sed. 3. χειρός, τὸ ἀδιάκρι τον ἡμῶν ζῆν, παρὶς ἡ γνώμη. Εις ταξίς όξιν Set. 7. σαρκικός τε και τον ματικός, γεννητὸς καὶ ἀγέννησ, όν παρ κὶ γενόμθυα θεός, ἐν ἀθανάτῳ ζωὴ ἀληθινή, κι ένα μα ρίας καὶ ἐν θες προς τον παθητὲς καὶ τότε ἀπαθής. [ γεννητὸς ἐξ ἀγεννήτε, ἐν ἀνθρώπῳ θεός. Theodorit.] Ὅταν θεν όπ Seat. 12. τύχω. Ὁ 28 θεὸς ἡμῶν Set. 18. νησῖς ὁ χριςὶς ἐκνο φορήθη ὑπὸ μαρίας, κατ' οικονομίαν θεῖ [ Compare the prefent Read ing in 1 Tim. III. 16! with this Text.] D 4 Πάντες Sect. 20. Se&t. 21. Ἔρρωπε ἐν Θεῷ πατρὶ, καὶ κυρίῳ 'Inσε Χρισῷ, τῇ κοινῇ ἐλπίδι ἡμῶν, ἐν πνώματι ἁγίῳ. [This laft undoubted Phrafe of Primitive Chriftianity is thrice omitted in the Smaller Epiftles: See Ad PhilaAd Mag- delph.in calce; & Ad Rom. Sect.8.] nef. Sect. 6. Selt. 7. Seat. 8. Ιησε Χρις, ὃς περὶ αἰώνων ρά των πατεὶ Ἀρνηθείς, ἣν λόγΘ θεός, μονοχμής άς· καὶ ἐπὶ σωτελείᾳ 70 αἰώνων ὁ αυτές διαμένει ο βασιλείας αυτό ἐκ ἔται τέλΘ, φησὶ δανιὴλ ὁ προφήτης. Ἐπὶ ἕνα Ιησεν Χεισὶν, τὸν ἀρχιερέα τα αγωνήτε Θεῖ. [Note, The Smaller Epifles always avoid the word απλώνετε of the Father, left it fhould feem appropriated to him; yet do they give it to the Son.] Ότι εις Θεός όξιν, ὁ παντοκράτωρ, ὁ φανερώσας ἑαυτὸν διὰ Ἰησῆ Χεις, τῇ εν αυτό ὅς όξιν αυτό λόγΘ, ο ῥητὸς, ἀλλ ̓ ἐσιώδης 8 ὅτι λαλιάς ενάρθρα φώνημα, ἀλλ' ἐνεργείας θεϊκῆς ἐσία χωρητής Πάντες ἐν χάριη ἐξ ὀνόματος συ νέρχεθε, ἐν μιᾷ πί ser, inox Ἔρρωσε ότι θεω πατρὶ, καὶ ἐν Ἰησῖ Χρισῷ, τῇ κοινῇ ἐλπίδι ἡμῶν. Ιησέ Χρισέ, ὃς προ αιώνων α πατεὶ ἦν, καὶ ἐν τί λει ἐφάνη. Ως ἐπὶ ἵνα Iσεν Χρισὶν, τὸν ἀφ ̓ ἑνὸς παξος προελ θόντα, καὶ εἰς ἕνα ὄντα, καὶ χωριστα. Ὅτι εἷς Θεός ὅτιν, ὁ φανερώσεις ἑαυτὸν διὰ Ἰησᾶ Χριςό, το υπό αὐτό v18 ὃς ἔτιν αὐτὰ λίγα αξ Ἵνα πάντα ὅσα ποιεῖτε κατευοδωθή την σαρκί τε καὶ πνεύματι, πίνει καὶ ἀγάτη. ὑποτάγητε τῷ ἐπισκόπῳ, καὶ ἀλλήλοις, ὡς ὁ Χρισὺς τῷ πατεί. [Here - we may obferve that the AuTo thor of the Smaller Copy has inferted Three Claufes, and they fuch as contradid the Doarine of the Larger Epifles, and favour the Athanafian Doarine of the Trinity. ] Εάν τις Θεὸν νόμο και προφητῶν και ρύπῃ ἕνα, Χρισὺν ἢ ἀρνῆς ὑπὸν ε Θεῖ, μούσης όξιν, ὡς καὶ ὁ πατὴς αυτὸ ὁ διά κολα και όξιν ὁ του 10 f κάτω πε τομής, [See Phil. III. 2.] ψάdosδιθ. ἐάν τις ὁμολογῇ Χρισὸν Ἰησῖν, ἀρνηθἢ τὸν Θεὸν τὸ νόμο κι ! φητῶν, ἐκ ἔν λέγων τὸν ἔρανε καὶ γῆς ποιητὴν πατέρα το Χριςε, ὁ τοῦτο ἐν τῇ ἀληθείᾳ ἐχ' εςηκεν. κ. τ. λ. Ευχαρις τῷ Θεῷ, διὰ Ιησε Χρις 8. weg Πᾶσιν ἐν τοῖς μετανοᾶσιν ἀφίησιν ὁ Θεός, ἐὰν συνδράμωσιν εἰς ἑνότητα Χρις. Καλοὶ μὲ δι ἱερεῖς, καὶ ὁι το λόγο Ο διάκονοι κρείσσων ἢ ἀρχιερῶς, ὁ πεπιτωμ τα άγια αγίων, ὃς μόνο πετάς σ9 τα κρυπὰ τὰ Θεῖ: καλαὶ ει λειτεργο καὶ τὰ Θεῖ δυνάμεις ἅμα * ὁ ράκλητο κἅλς ὁ λόγΘ, ὁ τὸ παδός υιός, δι' ὁ πατὴς τα πάντα πεπό |