When reviewing the external evidence in support of these Epistles, we have had occasion to shew that they were probably fabricated in the former part of the third century. The internal evidence corroborates the same conclusion. Ecclesiastical history attests that during the fifty years preceding the death of Cyprian, [425:3] the principles here put forward were fast gaining the ascendency. As early as the days of Tertullian, ritualism was rapidly supplanting the freedom of evangelical worship; baptism was beginning to be viewed as an "armour" of marvellous potency; [425:4] the tradition that the great Church of the West had been founded by Peter and Paul was now extensively propagated; and there was an increasing disposition throughout the Empire to recognise the precedence of "her who sitteth at the head in the place of the country of the Romans." It is apparent from the writings of Cyprian that in some quarters the "church system" was already matured. The language ascribed to Ignatius--"Be careful for unanimity, than _which there is nothing more_ excellent" [426:1]--then expressed a prevailing sentiment. To maintain unity was considered a higher duty than to uphold truth, and to be subject to the bishop was deemed one of the greatest of evangelical virtues. Celibacy was then confounded with chastity, and mysticism was extensively occupying the place of scriptural knowledge and intelligent conviction. And the admiration of martyrdom which presents itself in such a startling form in these Epistles was one of the characteristics of the period. Paul taught that a man may give his body to be burned and yet want the spirit of the gospel; [426:2] but Origen does not scruple to describe martyrdom as "the cup of salvation," the baptism which cleanses the sufferer, the act which makes his blood precious in God's sight to the redemption of others. [426:3] Do not all these circumstances combined supply abundant proof that these Epistles were written in the time of this Alexandrian father? [426:4] It is truly wonderful that men, such as Dr Cureton, have permitted themselves to be befooled by these Syriac manuscripts. It is still more extraordinary that writers, such as the pious and amiable Milner, [426:5] have published, with all gravity, the rhapsodies of Ignatius for the edification of their readers. It would almost appear as if the name _Bishop_ has such a magic influence on some honest and enlightened Episcopalians, that when the interests of their denomination are supposed to be concerned, they can be induced to close their eyes against the plainest dictates of common sense and the clearest light of historical demonstration. In deciding upon matters of fact the spirit of party should never be permitted to interfere. Truth is the common property of the catholic Church; and no good and holy cause can require the support of an apocryphal correspondence.