made use of some limitations and exceptions. For if there were christian churches in which the memoirs' he speaks of were not read; upon enquiry made by the emperor, or his order, he had run the hazard of being convicted of a design to impose upon all the majesty of the Roman empire; and that, not in an affair incidentally mentioned, but in the conduct and worship of his own people, concerning whom he professeth to give the justest information. The general reading of the gospels, as a part of divine worship, at that time, about the year 140, or not very long after, is not only a proof that they were well known and allowed to be genuine, but also that they were in the highest esteem. These gospels were not concealed. Justin appeals to them in the most public manner, and they were open to all the world: read by Jews and others.

The other passages of Justin here alleged relate to the Acts of the Apostles, the epistle to the Romans, the first to the Corinthians, the epistles to the Galatians, Ephesians, Philippians, and Colossians, the second to the Thessalonians, the epistle to the Hebrews, the second of Peter, and the book of the Revelation; which last he expressly ascribes to John the apostle of Christ. I shall leave it to the reader to consider how many of the references to any of the other books are full and clear. I think it was not the method of Justin to use allusions in his style so often as some other writers do.

CHAP. XI.

THE EPISTLE TO DIOGNETUS.

I SHALL now show, as I promised, how the words of the New Testament are adapted and applied by the author of the epistle to Diognetus. It is plain he was acquainted with the gospels of Matthew and John. I have observed no references to the Acts of the Apostles. But whereas in

all Justin's works hitherto quoted, several of which are of considerable length, there are very few expressions borrowed from the epistles of the New Testament, and those generally obscure, here we shall find many in an epistle of about nine folio pages. I shall put them down, and leave every one to judge how different this is from Justin's man

But

ner in those works we have hitherto made use of. though this epistle be not Justin's, the testimonies it affords to the books of the New Testament are very valuable.

6

6

I. Christ has taught us,' he says, not to be solicitous [or take any thought] about raiment or food.' See Matt. vi. 25-31.

6

d

II. The author says, 'God has sent from heaven the truth, and the holy word:' and he says, 'he was from the beginning' and calls Christ the Word' several times; which character he may be well supposed to have learned from the beginning of John's gospel. He says likewise, that christians live in the world, but they are not of the world.' See John xvii. 14, 15, 16.

III. Forf what could cover our sins but his righteousness? By whom could we, who were wicked and ungodly, be justified, but by the only Son of God? O delightful exchange, O unsearchable contrivance, O unexpected benefit! that the iniquity of many should be hid by one righteous person, and the righteousness of one justify many wicked,'

Herein is an allusion to the whole fifth chapter of the epistle to the Romans. See also ch. xi. 33.

N. T.

66

IV. 1 Cor. iv. 12. " being reviled we bless." V. 1 Cor. viii. 1. " knowledge puffeth up, but charity edifieth."

VI. 1 Cor. ix. 10. 66 That he that ploweth, should plow in hope and that he that thresheth in hope, should be partaker of his hope. Comp. ver. 7. Who planteth a vineyard, and eateth not of the fruit thereof?"

VII. 2 Cor. x. 3. “For though we walk in the flesh,

a

h

The Epistle to DIOGNETUS. IV. They are reviled and bless.'

V. The apostle says: Knowledge puffeth up, but charity edifieth.'

6

VI. But he who with fear knows, and seeks life, planteth in hope, expecting fruit.'

Περι ενδύσεως και τροφης μη μεριμναν. p. 500. D.

b Αυτος απ' ερανων την αληθειαν και τον λογον τον άγιον και απερινόητον

ανθρωποις ενιδρυται. Ρ. 498. Β.

d P. 501. C. D.

εκ του κόσμε. P. 497. D.

8 Λοιδορέμενοι, ευλογεμεν.

P. 497. C.

k

C

Ουτος ὁ απ' αρχης. P. 501. D.

• Και χρισιανοι εν κόσμω οικεσιν, εκ εισι δε f P. 500. B. C.

h

Λοιδορενται και ευλογεσιν.

· Ἡ γνωσις φυσιοι, ἡ δε αγαπη οικοδομει.

Αποςολος-λέγει ἡ γνωσις φυσιοι, ἡ δε αγαπη οικοδομει. p. 502. C.

1 P. 502. C.

The whole passage (of which I have transcribed here but a part) is a most beautiful representation of the suffering circumstances and virtues of the christians of the author's own time, in allusion to these and other words of the New Testament. Therefore a part of it has been already transcribed, and more of it will appear in some following

Ήμων γαρ το πολιτευμα εν ερανοις

• Επι γης διατριβεσιν, αλλ' εν ερανῳ πολιτευονται. P P. 501. D.

γενομενος μαθητης, γινομαι διδασκαλος εθνων. Ρ.

The Epistle to DIOGNETUS. and a teacher of the Gen- [So the author speaks of tiles."

XV. Speaking of the state of things after the coming of

Αγαθοποιέντες, ὡς κακοι κολαζονται. 497. C.

Ος τας άμαρτιας
Λεγων αυτός, τας ἡμετερας ἁμαρτιας ανεδέξατο.
Δικαιος ύπερ αδίκων.
* Αυτός τον ιδιον υἱον απέδοτο

λυτρον ὑπερ ἡμων, τον αγιον ὑπερ ανόμων, τον ακακον ὑπερ των κακών, τον

Christ, he has this passage, in which he seems to speak of the volume of the gospels, and of the epistles of the apostles.

• The fear of the law is sung, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the apostles is kept, and the grace of the church rejoiceth exceedingly.'

XVI. The passages alleged from this epistle relate to the gospels of St. Matthew and St. John, the epistle to the Romans, the first and second to the Corinthians, the epistle to the Philippians, the first and second to Timothy, and the first epistle of St. Peter, and first of St. John. And in most of them the allusion is plain. Words of the first epistle to the Corinthians are expressly cited as the apostle's, meaning Paul. The author seems likewise to speak of a code or collection of gospels and apostolical epistles, which he joins together with the law and the prophets.

CHAP. XII.

DIONYSIUS OF CORINTH.

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b

DIONYSIUS, bishop of Corinth, flourished, according to Cave, about the year 170. Eusebius in his Chronicle, at the eleventh year of Marcus Antoninus, (which is the year 171 of our Lord,) says, Dionysius, bishop of Corinth, a 'sacred man, was then in reputation.' He wrote seven letters, called by Eusebius Catholic, or general, they being sent to divers churches, and another to a christian woman. These epistles are mentioned by Eusebius in the following order: one to the Lacedemonians: another to the Athenians: the third to the faithful of Nicomedia, which was the capital city of Bithynia: the fourth to the church at Gortyna, and the rest of the churches of Crete: the fifth to the church in Amastris, together with the churches throughout Pontus : the sixth to the Gnossians, likewise in Crete: the seventh to the Romans, inscribed to Soter then bishop. And

* Ειτα φοβος νομε αδεται, και προφητων χαρις γινωσκεται, και ευαγγελίων πιεις ίδρυται, και αποςόλων παραδοσις φυλάσσεται, και εκκλησίας χαρις σκιρτα. p. 502. A. a Hist. Lit. b Διονύσιος επισκοπος Κορινθ8 ἱερος ανηρ εγνωρίζετο. • Καθολικαις προς τας εκκλησίας επιτολαις. Η. Ε. 1. 4. c. 23. p. 143. C. a Eod. cap.