And again, in the first half
of the next century Origen cites two passages from these letters,
ascribing them directly to Ignatius. I say nothing of the later and more
explicit references and quotations of Eusebius, important as these are
in themselves. Our author indeed seems to consider this amount of
testimony very insufficient. But even if we set Polycarp aside, it would
hardly be rash to say that the external evidence for at least two-thirds
of the remains of classical antiquity is inferior. We Christians are
constantly told that we must expect to have our records tested by the
same standards which are applied to other writings. This is exactly what
we desire, and what we do not get. It is not easy to imagine the havoc
which would ensue, if the critical principles of the Tuebingen school and
their admirers were let loose on the classical literature of Greece and
Rome.

External testimony therefore leaves a very strong presumption in favour
of the genuineness of the Ignatian letters in one form or other; and
before rejecting them entirely, we are bound to show that internal
evidence furnishes really substantial and valid objections to their
authenticity. It is not sufficient, for instance, to allege that the
saint's desire for martyrdom, as exhibited in these Epistles, is
extravagant, because we have ample testimony for believing that such
extravagance (whether commendable or not) was highly characteristic of
the faith and zeal of the early Christians when tried by persecution.
Nor again, is it of any avail to produce some eccentricities of thought
or language, because there is no _a priori_ reason why St Ignatius
should not have indulged in such eccentricities.

Unless therefore really solid objections can be urged, we are bound by
all ordinary laws of literary evidence to accept as genuine at all
events the shortest form in which these Epistles are presented to us. In
other words, the Curetonian letters at least must be received. And as
these satisfy all the quotations and references of the second and third
centuries (though not those of Eusebius in the first half of the
fourth), perhaps not more is required by the external testimony. Against
the genuineness of these it may be presumed that our author has advanced
what he considered the strongest arguments which the case admits; and I
have answered them. I am quite aware that other objections have been
alleged by other critics; but it will be sufficient here to