, Sept. 1852.'
[The rest of the note touches another point, and need not be
quoted.]

These references, it will be observed, are given to illustrate more
immediately, though perhaps not solely, the statement that writers 'who
do not admit that even these [the Curetonian Epistles] are genuine
letters emanating from Ignatius, still prefer them to the version of
seven Greek Epistles, and consider them the most ancient form of the
letters which we possess.' The reader therefore will hardly be prepared
to hear that not one of these nine writers condemns the Ignatian letters
as spurious. Bleek [66:1] alone leaves the matter in some uncertainty,
while inclining to Bunsen's view; the other eight distinctly maintain
the genuineness of the Curetonian letters [66:2].

As regards the names which follow in the text, it must be remembered
that the Magdeburg Centuriators and Calvin wrote long before the
discovery of the Vossian letters. The Ignatian Epistles therefore were
weighted with all the anachronisms and impossibilities which condemn the
Long Recension in the judgment of modern critics of all schools. The
criticisms of Calvin more especially refer chiefly to those passages
which are found in the Long Recension alone. The clause which follows
contains a direct misstatement. Chemnitz did not fully share the opinion
that they were spurious; on the contrary he quotes them several times as
authoritative; but he says that they 'seem to have been altered in many
places to strengthen the position of the Papal power etc.' [66:3]

The note (^2) on p. 260 runs as follows:--

'By Bochartus, Aubertin, Blondel, Basnage, Casaubon, Cocus,
Humfrey, Rivetus, Salmasius, Socinus (Faustus), Parker, Petau,
etc., etc.; of. Jacobson, _Patr. Apost._, i. p. xxv; Cureton,
_Vindiciae Ignatianae_, 1846, appendix.'

Here neither alphabetical nor chronological order is observed. Nor is it
easy to see why an Englishman R. Cook, Vicar of Leeds, should be Cocus,
while a foreigner, Petavius, is Petau. These however are small matters.
It is of more consequence to observe that the author has here mixed up
together writers who lived before and after the discovery of the Vossian
Epistles, though this is the really critical epoch in the history of the
Ignatian controversy. But the most important point of all is the purpose
for which they are quoted. 'Similar doubts' could only, I think, be
interpreted from the context as doubts 'reg