anachronisms, but so far as I can see does not question a nucleus of genuine matter." His very denunciations, however, are certainly the expression of "doubts, more or less definite." "Casaubon, so far from rejecting them altogether," Dr. Lightfoot says, "promises to defend the antiquity of some of the Epistles with new arguments." But I have never affirmed that he "rejected them altogether." Casaubon died before he fulfilled the promise referred to, so that we cannot determine what arguments he might have used. I must point out, however, that the antiquity does not necessarily involve the authenticity of a document. With regard to Rivet the case is different I had overlooked the fact that in a subsequent edition of the work referred to, after receiving Archbishop Ushers edition of the Short Recension, he had given his adhesion to "that form of the Epistles."(1) This fact is also mentioned by Pearson, and I ought to have observed it.(2) Petau, the last of the writers referred to, says: "Equidem haud abnuerim epistolas illius varie interpolatas et quibusdam additis mutatas, ac depravatas fuisse: turn aliquas esse supposititias: verum nullas omnino ab Ignatio Epistolas esse scriptas, id vero nimium temere affirmari sentio." He then goes on to mention the recent publication of the Vossian Epistles and the version of Usher, and the learned Jesuit Father has no more decided opinion to express than: "ut haec prudens, ac justa suspicio sit, illas esse genuinas Ignatii epistolas, quas antiquorum consensus illustribus testimoniis commendatas ac approbatas reliquit"(3) The next note (3), p. 260, was only separated from the {xxxiv} preceding for convenience of reference, and Dr. Lightfoot quotes and comments upon it as follows: "The next note, p. 260, is as follows:--(See scanned page. Ed.) The brackets are not the author's, but my own. This is doubtless one of those exhibitions of learning which have made such a deep impression on the reviewers. Certainly, as it stands, this note suggests a thorough acquaintance with all the by-paths of the Ignatian literature, and seems to represent the gleanings of many years' reading. It is important to observe, however, that every one of these references, except those which I have included in brackets, is given in the appendix to Cureton's _Vindicia Ignatianæ_, where the passages are quoted in full. Thus two-thirds of this elaborate note might have been compiled in ten minutes. Our author has here and there transposed the order of the quotations, and confused it by so doing, for it is chronological in Cureton. But what purpose was served by thus importing into his notes a mass of borrowed and unsorted references? And, if he thought fit to do so, why was the key-reference to Cureton buried among the rest, so that it stands in immediate connection with some additional references on which it has no bearing?"(1)