by them hurried forward in his passage to Rome." In such circumstances it is to be expected, the Dean adds, that he would write with perpetual interruptions, and his quotations depend for the most part on memory. It is yet more important to note with him Lardner's remark' on Ignatius' usual mode of reference to the Books of the New Testament; as made almost always by allusion only, or unacknowledged adoption of their language: St. Paul's Epistle to the Ephesians being the one and only Book expressly named by him.—This premised, the Dean suggests the following two passages from Ignatius, as passages in which he judges the language to have been borrowed from the Apocalyptic extracts that I have placed in the parallel column; and so borrowed as from one of the sacred Books.

To these Mr. J. C. Knight, in a late interesting little Publication 3 has added a third.

Ignat. ad Philadelph. § 6. "If they do not speak concerning Jesus Christ, έτοι εμοι 5ηλαι εισιν (και τάφοι) νεκρων, εφ' οίς γεγραπται μόνον ονόματα ανθρώπων.

Apoc. iii. 12; Ep. to the Philadelphian Church.

Ὁ νικών ποιησω αυτον συλον εν τῷ ναῳ του Θεου μου και γραψω επ' αυτον το όνομα του Θεού μου.

And I must express my persuasion, that they may all very reasonably be deemed allusions to the Apocalypse,

Lardner, p. 78.

2 He gives a third also; which, however, as grounded on a needless and entirely unauthorized correction of vao into Aao, it is not worth the while to quote. 3 Entitled, "Two New Arguments in Vindication of the Genuineness and Authenticity of the Revelation of St. John."

♦ Omitted in Mr. K.'s citation as parenthetical.

so as supposed. The first, though brief, is yet an exact case of parallelism; and in a phrase not usual, and which does not occur in that precise form any where else in the New Testament.—In the second there might seem a simple reference to 1 Peter ii. 5, "Ye also, as living stones, os Tes) are built up a spiritual house," in so far as the general idea of stones for a sacred building is concerned; or perhaps to a similar passage in Paul's Epistle to the Ephesians. But Ignatius' two specified particulars respecting the stones,-of being prepared for God's building, and adorned with Christ's commands,— cannot be referred to either of these two passages; nor, I believe, to any so well (if at all) as to the Apocalyptic passage cited by Woodhouse: in which last alike the figure of temple-stones, and the adjuncts about their divine preparation and their adornment, do conjointly occur. This I leave for the reader's consideration.-As to the third, I cannot but agree with Mr. Knight in thinking it a remarkable case of antithetical parallelism; and the rather because Ignatius is writing, as he observes, to the very same Philadelphian Church to which the Apocalyptic passage had been addressed. Now the promise in the Apocalyptic Epistle was, "Him that overcometh I will make a pillar in the temple of God; and upon him, (or it, 5λ) shall be written the name of my God, and the name

1 The peculiar use of the genitive must be observed. It does not signify the persons exercising this patience, so as in Luke xxi. 19, Ev тỷ vwoμovn vμwv, “ In your patience possess your souls ;" and as also in 2 Thess. i. 4, Apoc. ii. 2, xiv. 12, &c :-nor is it a genitive expressive of the sufferings which their patience had to endure ; as 2 Cor. i. 6, εν ὑπομονῃ των αυτών παθηματων ὧν καὶ ἡμεῖς πασχομεν. But it is the genitive of an object patiently waited for. Of which use of the genitive with droμovn the only other example occurs 2 Thess. iii. 5; "The Lord direct your hearts into the love of God, and eis vroμovny Inos Xpiss, into the patient waiting for Christ:" where, however, the case is different, being the accusative, not ablative.

Ephes. ii. 20, 21; "Being built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the buildng (oikodoμn), fitly framed together, groweth unto a holy temple in the Lord."

of the city of my God:"-a promise partially indicative of even the present state and character of them that might rightfully appropriate it among the Philadelphian Christians; their reward being its glorious and everlasting completeness and perfection. But what of false professors and teachers in the Church, such as Ignatius was addressing? They were not, nor would be living pillars in the living temple of God and on them there was not, and would not be, written the name of God. Rather they were the very antithesis and contrast of the Apocalyptic figure. They were but “ sepulchral pillars, and upon them were written only the names of men.' Such, we have seen, is Ignatius' description of them. And it is Mr. Knight's argument that the antithesis of figure that it presents is almost too complete to allow the idea of his not having had the Apocalyptic passage in mind. That the allusion was intended by Ignatius is rendered yet the more probable by his use of the word only for this is a word that implies reference; and reference not merely to a something different and better, but a something also known alike to writer and reader as the object of contrast. Now on pillars generally, such as were known to the Philadelphians by sight or by description, what fitter or better inscription could there be than that of the names of men ? Since then the implied antithesis was not one that these earthly pillars could explain, the reference must almost necessarily have been to some otherwise known to the Philadelphian Christians. And how so naturally as from some use of the figure in their sacred Scriptures? In

1 Perhaps Ignatius had also in his mind the Apocalyptic expression ovoμara aveрwπwv, chap. xi. 13; used of certain that were to be killed in an earthquake, and consequently devoted to death.

2 Alike sepulchral pillars, and those that were used for the inscription of treaties. For an example of the first, see 2 Kings xxiii. 17. “Josiah said, What title is it that I see? And they told him, It is the sepulchre of the man of God." For examples of the second, see Demosthenes, De Corona, &c.

the which, however, no one book supplied the antithetic figure with distinctness except this book of the Apocalypse, in the verse just quoted.'

Let me add two other apparent references to the Apocalypse, that have struck me in my own perusal of the Epistles of Ignatius. The first is from his Epistle to the Trallians, § 3; where he charges them to reverence the Bishops like Jesus Christ the Son of the Father, (so I read the clause with Bishop Pearson) 2 and the presbyters as the sanhedrim of God, πρεσβύτερες ὡς συνεδριον Θεε: an expression certainly remarkable, and which we may very naturally conceive to have had allusion to the Apocalyptic imagery of the twenty-four presbyters, that appeared in vision seated ev avvedip, round the throne of God and of the Lamb.3-Secondly, in this same Epistle to the Trallians, he speaks of a true member of the Church of Christ under the figure of being one "within the altar," εντος το θυσιαςηριε; and of him that did not really belong to it as "without the altar," EKTOS. Now this is the characteristic figure of the true Christian Church (as we

St. Paul's designation of the Church as "the pillar and ground (svλos kaι dpaiwμa) of the truth," and notice of Peter and James as pillars, (1 Tim. iii. 15, Gal. ii. 9,) are the only other passages, I believe, that could be even suggested for comparison.

2 Ομοιως παντες εντρεπεσθωσαν

τον επισκοπον ὡς Ιησεν Χριςου,

οντα ύιον το Πατρος, τες δε πρεσβυτέρους ὡς συνέδριον Θεό. So too, if I recollect rightly, Cotelerius. In the last clause, about the presbyters, there is no difference of reading.

Somewhat similar expressions occur elsewhere in Ignatius' Epistles. So e. g. in his Ad Magnes. 6, Προκαθημενο το επισκοπε εις τόπον Θεό, και των πρεσβυτερων εις τόπον του συνεδριου των αποςόλων. Also ib. 13, Του αξιοπρεπέςατου επισκόπου, και πνευματικού σεφανου του πρεσβυτηριου where σεφανου is, I suppose, in the sense of κυκλου.

3 Apoc. iv. 4.-On Cyprian's expression, Epist. i, "Presbyteri qui nobis assidebant," the commentator (Oxford Ed. 1682) quotes the passage from Ignatius' Ep. ad Magnes. § 13, given in the note preceding, and then remarks, "Theodor. v 3, docet quòd 8 μeσos Owкos ad Episcopum pertineat; imo viri eruditi ad hunc episcopi in cleri medio sedendi morem, trahunt quæ habentur Apoc. iv. 4." This will confirm my argument.

4 Ο εντος του θυσιαςήριον ων καθαρος εσι . . . . ὁ δε εκτος ων ου καθαρος εστιν, &c., §7.-With which compare the similar figurative expression in Ignatius' Epist. ad Ephes. § 5 ; Εαν μη τις η εντος του θυσιαςηρίου ὑπερείται του αρτε του The apros being the shew-bread of the Jewish temple.

Θεου.

shall see strikingly illustrated in the course of the ensuing Commentary) in the Book of the Apocalypse. So especially Apoc. xi. 2; "Rise and measure the temple of God, and the altar, and them that worship in it but the court that is without the temple, cast out; for it is given to the Gentiles." In either passage, both that of Ignatius and that of the Apocalypse,—the word altar seems used to include the altar-court; ' in either the figure of worshipping within the altar-court to signify true church-membership. The figure here too is certainly very remarkable; nor do I think of any other passage in the New Testament 2 that could have supplied it to Ignatius.3

1

1 Ignatius' meaning to this effect is illustrated by the following from his Epist. ad Magnes. § 7, Πάντες ουν ὡς εἰς ναον συντρεχετε Θεον, ώς επι ἐν θυσιαςήριον, ὡς επι ένα Ιησούν Χρισον and a passage in Clem. Alex. Strom. vii; Εςι το παρ' ἡμιν θυσιαςήριον ενταυθα, το επίγειον, το αθροισμα των ταις ευχαίς ανακειμένων, μιαν ώσπερ εχον φωνην την κοινην, και μιαν γνώμην.

On the Apocalyptic altar Vitringa (on xi. 1) writes; " Per altare intelligendum ipsum altare holocausti, cùm subdiali areâ in quâ hoc altare locatum erat." It is to be observed that in Ignatius' time, and for some time afterwards, the word Ovorasnpiov, or altar, was only used as a figure from the Jewish ritual. It was not till some time after, and as the apostacy was developed, that the term was adopted and applied to the communion tables of the Christian Churches. That they were not in the primitive Church, says Suicer on Ovσiaσтnpiov, is "meridianâ luce clarius." And so Lardner, iv. 212, from Basnage.

21 Cor. ix. 13, "They that wait at the altar are partakers with the altar," said of Christian ministers' right to a sustenance, and Heb. xiii. 10, "We have an altar whereof they have no right to eat which serve the tabernacle," said of Christians generally,-are little comparatively to the purpose.

3 Let me suggest also a comparison of the following passage from Ignatius' Epistle to the Magnesians, § 5, Ωσπερ εςι νομισματα δυο, το μεν Θε8, το δε κόσμου, και εκαςον αυτων ίδιον χαρακτηρα επικειμενον έχει, [έτως ] δι απιςοι του κόσμου τούτου, δι δε πις οι εν αγαπῃ χαρακτηρα Θεου Πατρος [εχουσι], with what is said of persons having the mark of the Beast, and others having God the Father's mark, in Apoc. xiii. 16, xiv. 1.

I have in the above only referred to the seven Epistles that are almost universally acknowledged to be genuine Epistles of Ignatius. In another more doubtful, that to the Christians of Tarsus, (which, however, Bellarmine and other Roman Doctors receive as genuine,) there occurs a direct recognition of the John that wrote the Apocalypse as the Apostle John, in the passage following; "Quid unquam ? Petrus crucifixus est; Paulus et Jacobus gladio cæsi sunt; Johannes vera relegatus est in Pathmo." I cite from the Latin Translation in the Bibl. Patr. Max. Vol. ii. p. 102; not having access to the original Greek.*

Since the above was printed in my Second Edition, Mr. Cureton has published his Translation of Ignatius' Epistles from an ancient Syriac manuscript; in which appear only the Epistles to the Ephesians, the Romans, and Polycarp.