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one of those whom Christ has promised feel our own emptiness, save as a cato refresh.

Nor is this state of mind limited to the first beginnings of christian life; the believer is renewed daily unto repentance, and carries about with him a continual feeling of his own weakness. This sense of natural helplessness and entire dependence on Divine aid, is beautifully expressed in those ancient collects which, through God's good providence, have been preserved for our use,-"O God, who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright; grant," &c. "O Lord, we beseech thee to keep thy Church, that they who do lean only upon the hope of thy heavenly grace," &c. "Almighty God, who seest that we have no power of ourselves to help ourselves, keep us," &c. "O God, the strength of all them that put their trust in thee, mercifully accept our prayers; and because, through the weakness of our mortal nature, we can do no good thing without thee, grant us the help of thy grace," &c. Keep, we beseech thee, O Lord, thy Church with thy perpetual mercy; and because the frailty of man with out thee cannot but fall, keep us," &c. "O God, forasmuch as without thee we are not able to please thee, mercifully grant," &c. On this point the experience of the universal Church is found to agree: it is in the position, not merely of needy suppliants, but also of weak and helpless creatures, that we have to approach the throne of infinite mercy; and we are dependent on God not only for all good and perfect gifts, but also for the wish and the power to receive them.

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But this casting down is followed by a lifting up. The rejection of the 'filthy rags" of our own merits is a necessary preparation for the putting on of the "wedding garment" of Christ's righteousness. The mourning believer may imagine for a while that he has lost all; but he will eventually find that he is become heir of all things. His tears of repentance and self-humiliation will be followed by those "permitted moments of exultation through faith, when we cease to

pacity for our Redeemer's fulness."* In order that our steps may be put in the way to Paradise, it is necessary for us to take a new path; for by nature we are prone to evil and error; nor till convinced that we are going wrong shall we be induced to take any means for being set right. If then our road become barred by perplexities and trials; if darkness settle on it in the shape of doubts and anxious questionings of ourselves; if wild beasts -for to these may the remembrance of past sins be compared-howl around us; let us welcome these disturbers of the quiet with which we were treading a path leading to danger and death. For those moments of darkness, during which, like Paul, we lay trembling and astonished on the earth, or looked around helplessly for a guide, we are amply repaid in being led to the right way; which, had we been left to ourselves, we should never have found.

There is another instance in which God's strength is made perfect in human weakness. The mind of man has in all ages been distracted by the mystery in which his own destiny is enveloped, and by the impossibility of reconciling the seeming contrarieties of Providence. It is difficult to glance over the annals of our race without

meeting many a startling perplexity. The triumphs of the wicked which have scattered misery over wide territories, have been followed with accla mation and homage: while the righteous have been left to languish in dungeons, in obscurity in pain. Even a walk through a populous town will present enough to fill us with anxiety and dismay. The countenances haggard with woe or distorted with cunning or malice, the tortured animal, the blasphemy, the brutality, and the other dark spots that dim the splendour of our streets, are apt to become texts for painful and wearying discussions in the contemplative man's mind. The consideration of such things has driven some men, unrestrained by God's grace, to desperation, to impiety, to atheism. The Christian is sometimes enticed to an * Coleridge.

IGNATIUS VINDICATED FROM ARROGANCY.

The

endeavour to pierce this darkness; and following some gleam of philosophy, which seemed to promise to expand into daylight, he just begins to congratulate himself on his success, when the meteor disappears. scheme of world-government which he had devised, appears on a closer inspection to be futile and absurd; and, covered with confusion at his own folly, he learns that his best philosophy is to believe and to wait. In this quiet and confidence "-this abandonment of his own efforts to solve problems so mighty-is his strength. For the pains which wring his heart, when contemplating oppression and wrong, he finds a refuge in that prayer of extensive import, "Thy kingdom come!" and in the anticipation of the time when the King of saints shall appear to claim His universal crown,

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But there is yet another perfecting of Divine strength in human weakness which may be mentioned. Man in his last sickness is so humbling a spectacle, that the imagination is unwilling to dwell upon it, The arm, beneath whose sturdy stroke the wood may have bowed, becomes weaker than an infant's; the mind that could readily follow intricate reasonings, or ascend in poetic vision, is now wandering in delirium, and seeking in vain to fix the ideas that flit before it. Over the splendid pictures of the fancy a black pall has fallen. The noblest earthly designs are broken off. Is this helpless being, then, the man who was made a little lower than the angels, and to whom the breath of the

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Almighty had given understanding? But we may go yet further. A season follows, when all motion, all perception cease, and nothing remains but cold, insensible clay. Deaf to the voice of love or exhortation, blind to the dearest countenance and most affecting scene, the corpse asks but a shroud and a tomb, to hide from the living those marks of disgrace which corruption is hastening to impress upon it. But a lower depth of humiliation even than this awaits it; for, at length, that lifeless form itself is no longer found, and the very grave retains nothing to give up. Of man, the noblest of God's creatures on earth, at length the only visible relic is a little dust, which the wind can scatter or the stream absorb. And can God's strength be made perfect even in a weakness like this? Oh, yes; the body of one who has died in the Lord, is indeed "sown in weakness, will be "raised in power." From this most pitiable exhibition of human weakness, we are assured that glory will spring. The feeble limbs, on sinking down exhausted on the pathway of life, will leave the ransomed spirit free to wend her course upwards without interruption to her God and Saviour; and that body which had been associated with us in so many pains, which we had laid down amidst circumstances so humiliating, will be restored to us, transformed by some ineffable process to a glorified body fit to rejoin the soul; which, safe in God's hand, had been awaiting its ancient companion.

but it

M. N.

IGNATIUS VINDICATED FROM ARROGANCY,

AND TRULY PRIMITIVE EPISCOPACY SHEWN IN HIS CASE FREE FROM A TEMPER OF SPIRITUAL DOMINATION.

In the request and remarks which follow, it is not my wish to pour oil upon the flame of a too angry spirit now raging amongst us. I rather desire to encourage a spirit of calm inquiry and charitable discussion; premising, however, that truth cannot be attained without divesting ourselves of all prejudice, whencesoever imbibed. Let us study, read, and think, with constant prayer to the MARCH-1851.

Spirit of God for an honest heart, a single eye, and a sense of the value of truth, and we shall have as much truth elicited, but with less strife. We shall have more forbearance with, and christian love towards each other. My request is, that by means of this cheap monthly periodical, the now ascertained genuine remains of Ignatius may be placed in many hands which they are not likely to reach

through the necessarily expensive, though to my mind invaluable, work of the Rev. W. Cureton, their honest, talented, and devoted translator and editor.

It is due to conclude that the con

ductors of this magazine consider it their special calling, and the chief design of their publication, to protect those different points of christian faith, discipline, and morals, which are drawn from the word of God. It is right to suppose that their own minds are in perfect agreement with that doctrine of our Church, according to which "Whatsoever is not read in the word of God, or which cannot be proved thereby, is not to be required of any man to be believed as an article of faith." Still I am at liberty to suppose that they do not withhold any deference to those earliest, though uninspired writers, few, very few, though they be,-who lived just. within, or immediately subsequent to, the days of the Apostles. That they sift and try even such writers, by the writings of the Apostles and Prophets themselves, I fully believe, and that they would accept no statements but such as are in harmony with the inspired Word.

Now, of these earliest writers, Ignatius the martyr, Bishop of Antioch, is unquestionably one of the most important, and, owing to the light recently shed upon his writings, one of the most interesting.

Ignatius has ever been relied upon by extremely high Churchmen, as the great support of their exorbitant claims of episcopal supremacy. Now it appears from the recently discovered and uninterpolated remains of the martyred Bishop of Antioch, that his genuine writings afford no ground for such claims; but that, when restored to himself, he exhibits all the mildness, paternity, consideration, wisdom, and humility, which are the chief graces of the episcopal character and office. No diotrephian disposition attached to him, no arrogance and assumption. As were the meek and venerable Clement and Polycarp, so was he.

Heretofore we have contemplated him with feelings of a very mixed

character; for whilst we admired the zeal, the christian fortitude and love that were in him, we yet had those feelings greatly restrained by that spirit of overbearing lordship, combined with some expressions of a questionable character, as regards doctrine, which both marred and defaced his epistles. To the Rev. W. Cureton, however, the present Rector of St. Margaret's, Westminster, who was entrusted with the charge of the Syriac and other manuscripts of the British Museum, a large debt of gratitude is due by all theologians and literary inquirers, whose views are of a simple and scriptural character.

His recent edition of those writings of Ignatius, which I must be allowed to designate as alone certainly genuine, has cleared the memory of the revered Bishop of Antioch from many a blot, and delivered the mind of many an humble, honest, student of ecclesiastical literature from much perplexity. To enter at any length into the history of the discovery of the valuable Syriac remains, containing the transcript of the three epistles of Ignatius, which Mr. Cureton has so laboriously edited in the Syriac, accompanying them by an English translation, would require more space than I can fairly request. The name, however, of the Venerable the Archdeacon of Bedford, the Rev. Dr. Tattam, should ever be associated with that of the learned editor, in this contribution to patristic theology, the most important, perhaps, with which we have been favoured since the days of the learned Archbishop Usher. Should, however, a brief narrative of these circumstances, extracted from the prefatory remarks which the learned Chaplain to her Majesty has prefixed to his "Corpus Ignatianum," be deemed desirable, it will be given; while I only request in this number to present those Christians who read and take an interest in these matters, but who may not have access to Mr. Cureton's work, with a reprint of these three interesting epistles, which form so valuable a document in the contest now raging in these solemn and critical times in which our

IGNATIUS VINDICATED FROM ARROGANCY.

lot is cast; between prelatical usurpation on the one hand, and the licentiousness of self-will and independence on the other.

The letters are three in number; the first to Polycarp, the venerable and amiable Bishop of Smyrna; the second to the Ephesians, and the third to the Romans. I shall feel much gratified and obliged by the insertion of these. CLERICUS SUBURBANUS.

THE EPISTLE OF ST. IGNATIUS THE BI

SHOP, TO POLYCARP.

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est be lacking in nothing, and mayest abound in all gifts.

The time requireth,- -as a pilot a ship, and as he who standeth in the tempest, the haven,-that thou shouldest be worthy of God. Be vigilant, as a combatant of God. That which is promised to us is life eternal, incorruptible: of which things thou also art persuaded. In every thing I will be instead of thy soul, and my bonds which thou hast loved. Let not those who seem to be something, and teach strange doctrines, astound thee, but stand in the truth, like a combatant who is smitten for it is (the part) of a great combatant that he should be smitten and conquer. More especially, on God's account, it behoveth us to endure every thing, that He also may endure us. diligent (even) more than thou art. (8.) Be discerning of the times. Expect Him who is above the times, Him to whom there are no times, Him who is unseen, Him who for our sakes was seen, Him who is impalpable, Him who is impassible, Him who for our sakes suffered, Him who endured every thing, in every form, for our sakes.

Be

Ignatius, who is Theophorus, to Polycarp, Bishop of Smyrna, who himself rather is visited by God the Father and by Jesus Christ our Lord, much peace. Forasmuch as thy mind, which is confirmed in God as upon a rock_immoveable, is acceptable to me, I praise God the more abundantly for having been accounted worthy of thy countenance, which I long for in God. I beseech thee, therefore, by the grace with which thou art clothed, to add to thy course, and pray for all men that they may be saved, and require things becoming with all diligence of flesh and of spirit. Be careful for unanimity, than which nothing is more excellent. Bear all men as our Lord beareth thee. Be patient with all men in love, as (indeed) thou art. (p. 4.) Be constant in prayer. Ask more understanding than what thou (already) hast. Be watchful, for thou possessest a spirit that sleepeth not. Speak with all men according to the will of God. Bear the infirmities of all men like a perfect combatant; for where the labour is much, much also is the gain. If thou love the good disciples only, thou hast no grace: rather subdue those who are evil by gentleness. All wounds are not healed by one medicine. Allay cutting by tenderness. Be wise as the serpent in every thing, and innocent as the dove as to those things which are requisite. On this account art thou (both) of flesh and of spirit, that thou mayest allure those things which are seen before thy face, and ask respecting those things which are hidden from thee, that they may be If any one be able in strength to revealed to thee, (6.) that thou may- continue in chastity, to the honour of

Let not the widows be neglected; on our Lord's account be thou their guardian. And let nothing be done without thy will; neither do thou any thing without the will of God: nor indeed doest thou. Stand well. Let there be frequent assemblies. Ask every man by his name. Despise not slaves and handmaids; but neither let them be contemptuous, but let them serve the more, as for the glory of God, that they may be accounted worthy of a better freedom, which is of God. Let them not desire to be set free from the common (property) that they may not be found the slaves of lusts. (10.) Fly from evil arts; but rather discourse respecting them. Tell my sisters that they love in the Lord, and that their husbands be sufficient for them in flesh and in spirit. Then, again, charge my brethren, in the name of our Lord Jesus Christ, that they love their wives as our Lord His Church.

the flesh of our Lord, let him continue without boasting; if he boast, he is lost if he become known apart from the bishop, he has corrupted himself. It is becoming, therefore, to men and women who marry, that they marry by the counsel of the bishop, that the marriage may be in our Lord and not in lust. Let every thing, therefore, be for the honour of God.

Look to the bishop, that God also may look upon you. I will be instead of the souls of those who are subject to the bishop, and the presbyters, and the deacons with them may I have a portion near God.

Labour together with one another; make the struggle together, run together, suffer together, sleep together, rise together. As stewards to God, and His domestics and ministers, please Him and serve Him, that ye may receive the wages from Him. Let none of you rebel.

Let your baptism be to you as armour, and faith as an helmet, and love as a spear, and patience as a panoply. Let your treasures be your good works, that ye may receive the gift of God as it is just. Let your spirit be enduring towards each other in meekness, as God towards you. I rejoice in you at all times. The Christian has not power over himself, but is ready to be subject to God.

I salute him who is accounted worthy to go to Antioch in my stead, as I charged thee.

HIS SECOND EPISTLE-TO THE
EPHESIANS.

Ignatius, who is Theophorus, to the Church which is blessed in the greatness of God the Father and perfected; to her who was separated from eternity to be at all times for glory that abideth and changeth not, and is perfected, and chosen in the purpose of truth, by the will of the Father of Jesus Christ our God; to her who is worthy of happiness; to her who is at Ephesus in Jesus Christ in joy unblameable, much peace.

Forasmuch as your well-beloved name is acceptable to me in God, which ye have acquired by nature by a right and just will, and also by faith

and love of Jesus Christ our Saviour; and ye are imitators of God, and fervent in the blood of God, and have speedily accomplished a work congenial to you; for when ye heard that I was bound from actions for the sake of the common name and hope,-and I hope through your prayers to be devoured of beasts at Rome, that by means of this of which I am accounted worthy, I may be empowered with strength to be a disciple of God,—ye were diligent to come and see me. Forasmuch, therefore, as we have received your abundance in the name of God, by Onesimus, who is your bishop in love unutterable, whom I pray that ye love in Jesus Christ our Lord, and that all of you be like him: for blessed is He who hath given you such a bishop as ye deserve; but forasmuch as love suffereth me not to be silent respecting you, on this account I have been forward to entreat you to be diligent in the will of God: for so long as no one lust is implanted in you which is able to torment you, lo, ye live in God.

I rejoice in you, and offer supplication on account of you, Ephesians, a Church renowned in all ages. For those who are carnal are not able to do spiritual things, neither the spiritual carnal things; likewise neither faith those things which are foreign to faith, nor lack of faith what is faith's. For those things which ye have done in the flesh, even they are spiritual, because ye have done every thing in Jesus Christ, and ye are prepared for the building of God the Father, and are raised up on high by the engine of Jesus Christ, which is the Cross, and ye are drawn by the rope which is the Holy Ghost; and your pulley is your faith, and your love is the way which leadeth up on high to God.

Pray for all men, for there is hope of repentance for them that they may be accounted worthy of God. By your works rather let them be instructed. Against their harsh words be ye conciliatory in meekness of mind and gentleness: against their blasphemies do ye pray and against their error be ye armed with faith: and against their fierceness be ye peaceful and

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