since the style is allowed to be superior to his, and there is no mention made of it by Eusebius or Jerom. It would indeed be to my purpose to suppose it genuine, because it has more references to St. Paul's epistles than all the other, works of Justin. But this is another exception, it not being very usual for Justin to express himself in the style of the New Testament, as this writer does. Nor can there be any particular reason for it in this epistle, written to a Gentile, and not to a christian. And how can one pretend to ascribe to any author a small piece, not mentioned among his works by the ancients, different from the ordinary style of all his other allowed pieces, when there is no character in the title or conclusion to determine whose it is? Tillemont,a who is sensible the style is abundantly superior to Justin's, endeavours to prove it more ancient, and written before the destruction of Jerusalem. Those arguments are fully confuted by Basnage, who is willing to think the epistle genuine. The christians, before the writing of this epistle, had suffered several persecutions; which could not be said of them before Jerusalem was destroyed. It is an excellent epistle. And as, at the time of writing it, the christians were in a suffering condition, it must have been written before the reign of Constantine. I think, therefore, that the author of it is some anonymous ancient christian writer, whose age cannot be exactly settled. I shall quote him as such; and, after I have made my extracts out of Justin, show what testimony this writer bears to the books of the New Testament.

b

The Quæstiones et Responsiones ad Orthodoxos, and some other pieces usually joined with Justin's works, are allowed to have the marks of a later time.

It may not be improper however, for me to take notice of those Quæstiones et Responsiones, the work of a learned and laborious author.

Caved thinks him a writer of the fifth century. Du Pine observes, that some ascribe it to Theodoret: and he argues that the writer lived in the fifth or sixth century. Beausobre thought this work to be rightly ascribed to Diodorus of Tarsus. The Benedictine editors of Justin Martyr have examined this point with so much care, that their observa

Le stile si magnifique et si eloquent de cette lettre s' elève beaucoup au dessus de celui de St. Justin. Vie de Justin, Art. 12. p. 371.

See Du Pin, Bibl.

Basnage, as

b A. D. 165. sect. ix. above. d Vid. Cav. Hist. Lit. in Justin M. et Irenæ. et Conf. Dodwell. Diss. Iren. iii. n. 22. e Bib. Ecc. T. i. p. 58.

Hist. de Manich. T. i. p. 288. n..(1.)

tions deserve to be briefly inserted here. They say, it is needless to prove it not to be a work of Justin, the thing is so evident. They think it probable that the author was a Syrian; which might lead us to Theodoret ; nevertheless, there are strong reasons against that supposition. In the end, they conclude the author to have been a Pelagian of that country in the fifth century.

In this work most of the writers of the New Testament are quoted, and particularly the four evangelists by name. In like manner the author quotes the epistle to the Hebrews, and the second epistle of Peter. He reckoned both the genealogies to be Joseph's, one of his natural, the other of his legal father. And he says, that both the writers of the genealogies, meaning Matthew and Luke, were Hebrews, and took their accounts from the public registers. As he supposed Luke to have been a Jew, it is likely that he did not think him to be the physician mentioned by the apostle Paul, Col. iv. 14.

It is beside my design to give any farther account of those works of Justin which are not extant: though every one must lament the loss of them; as his book against all heresies, which he particularly refers to in his first Apology; and his book against Marcion; and likewise that part of his book of the Monarchy of God, which is not extant; especially if he therein argued from the scriptures of the New, as well as of the Old Testament. The words " of Eusebius are, Of the Monarchy of God, which he proved, not only out of our scriptures, but also the books of the 'Gentiles.'

III. We are now to take a different method from what we have used with the apostolical fathers. For it is impossible to transcribe all the places of Justin, in which he has quoted the gospels in his Apologies and Dialogue, though always without expressly mentioning the names of the evangelists. I shall endeavour to take passages enough to show his manner of quoting.

Admonit. in Q. et R. p. 434-437.

E. et passim, Ed. Bened.

Qu. 99. p. 480. D

* Καθ' ὁ φησιν ὁ αποςολος Πετρος εν τη δευτερα αυτό καθολική επιτολή. Qu.94. p. 478. C.

Vid. Qu. 131, 132, 133. Et Conf. Qu. 66. Vid. et Beaus. Hist. de Manich. T. 1. p. 354, 355.

Εβραιοι γαρ ησαν εξ Εβραίων, οἱ τας γενεαλογιας συγγραψάμενοι ευαγγε AITAL. Qu. 133. p. 491. E.

* Ην - μόνον εκ των παρ' ἡμιν γράφων, αλλα και εκ των Ελληνικών συνίζησι βιβλίων. Η. Ε. p. 140. Α.

Quotations and Allusions.

1. At the same time an angel was sent to the same virgin, saying: "Behold, thou shalt conceive in thy womb by the Holy Ghost, and thou shalt bring forth a son, and he shall be called the Son of the Highest. And thou shalt call his name Jesus, for he shall save his people from their sins" as they have taught who have written the history of all things concerning our Saviour Jesus Christ. And we believe them.' Matt. i. 20, 21. Comp. Luke i. 31. Thus he writes in his first Apology.

2. Again, in the same Apology. But lest we should seem to deceive you, it may be fit to lay before you some of the doctrines of Christ. His words were short and concise. For he was no sophist, but his word was the power of God. Of chastity he spoke in this manner: "Whosoever looketh on a woman to lust after her, has committed adultery with her already in his heart, in the sight of God. And if thy right eye offend thee, pluck it out. For it is better for thee to enter into the kingdom of heaven with one eye, than having two eyes to be cast into eternal fire. And he who marries her who is divorced from another man committeth adultery," Matt. v. 28, 29, 32.

3. In his Dialogue. And it is written in the gospel, that he said: "All things are delivered to me of the Father. And no man knoweth the Father, but the Son: neither the Son, save the Father, and they to whom the Son will reveal him," Matt. xi. 27.

6

4. And the virgin Mary having been filled with faith and joy, when the angel Gabriel brought her good tidings, that the Spirit of the Lord should come upon her, and the power of the Highest overshadow her, and therefore that holy thing born of her should be the Son of God,' answered," Be it unto me according to thy word," Luke i. 35, 38.

5. It is undoubted that the gospels of Matthew and Luke are chiefly quoted by him, and Mark's but seldom. However, I shall take a part of a passage, in which within the compass of half a page these three gospels are quoted. And in other words he says, " Depart from me into outer darkness, which the Father has prepared for Satan Apol. i. p. 75. B. Paris. 1636.

• P. 61. E.

» Και εν τη ευαγγελιῳ δε γεγραπται, ειπων. 326. D. Dial. Par. ii. p. 327. C.

P. 301. D.

6

and his angels," Matt. xxv. 41. And again he said in other words: "I give unto you power to tread upon serpents, and scorpions, and venomous beasts, and upon all the of the enemy, power "Luke x. 19. -And before he was crucified, he said: "The Son of man must suffer many things, and be rejected of the scribes and pharisees, and bet crucified, and rise again the third day," Mark viii. 31.

These last words are exactly quoted by Justin again" in another place. In St. Luke ix. 22, is a text very resembling; but in this place Justin appears to have used St. Mark. In St. Luke it is," and be slain, and raised the third day."

6. That Justin had read St. John's gospel, might be concluded from his calling Christ the Word,' and the word and reason of God. However, it will not be amiss to observe a quotation, or a reference or two.

7. But he is the first power next after God the Father and Lord of all, and Son, and the Word. And in what manner being made flesh he became man, I shall show hereafter.' John i. 14.

8. Speaking of John the Baptist: They suspected him to be the Christ: to whom he said: "I am not the Christ, but the voice of one crying, There will come one mightier than me, whose shoes' latchet I am not worthy to bear," John i. 20, 23, 27. Compare Matt. iii. 11; Luke iii. 16.

9. · For Christ himself has said: "Unless ye are born again, ye shall not enter into the kingdom of heaven,' John iii. 3, 4, 5. But it is manifest to all, that it is inpossible for those who have been once born, to enter into the wombs of them that bare them.'

10. For thus he said: "He that hears me and does the things I say, he hears him that sent me," John xiv. 24. 11. Justin often speaks of the gospels under the title of Memoirs, or Commentaries; Commentaries of the apostles; His, or Christ's Memoirs; Memoirs of the apostles and their companions: and we have before seen him use the word gospel, as he does also gospels.

αυτό γεγραπται. 332. Β. et alibi. avre. p. 333. D.

12. Speaking of the eucharist: For the apostles, in the memoirs composed by them, which are called gospels, have thus delivered it, that Jesus commanded them to take bread, and give thanks.' Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19, 20.

6

13. For in the Commentaries, which, as I have said, were composed by the apostles, and their followers, [or companions,] it is written, that his sweat fell like drops of blood, as he prayed, saying: "If it be possible, let this cup pass from me.'

There can be no doubt but he here intends particularly Luke xxii. 42, and Matt. xxvi. 39.

14. And upon the whole, it must be plain to all, that he owned, and had the highest respect for, the four gospels; written two of them by apostles, and the other two by companions and followers of the apostles of Jesus Christ; that is, by Matthew, Mark, Luke, and John.

15. Farther, these gospels were publicly read in the assemblies of the christians every Lord's day, by a person appointed for that purpose, whom he calls reader.' For, giving an account of the christian worship to the emperor, in the first Apology, he says: The memoirs of the apostles, or the writing of the prophets, are read according as the time allows; and when the reader has ended, the president makes a discourse, exhorting to the imitation of so excellent things.'

16. Trypho the Jew, in the Dialogue, says to Justin: I am sensible that the precepts in your gospel, as it is called, are so great and wonderful, that I think it impos'sible for any man to keep them. For I have been at the 'pains to read them.'

Whether the Dialogue be real, or only a fictitious discourse, this is a proof the gospels were open to all, and were well known in the world. For it is reasonable to suppose that Justin chose to write in character.

IV. Let us in the next place observe some references to the Acts of the Apostles.

d Apol. i. p. 93. Β. 'Α καλείται ευαγγελια. • Εν γαρ τοις απομνημονευμασιν, ὁ φημι ύπο των αποςόλων αυτό και των εκείνοις παρακολέθησαντων συντεταχθαι, ότι ίδρως. κ. λ. p. 331. C. D.

1 Και τα απομνημονεύματα των αποτόλων, η τα συγγράμματα των προφητων αναγινωσκεται μέχρις εγχωρεί ειτα παυσαμένε το αναγινώσκοντος. K. λ. p. 98. D.

8 Εν τῳ λεγομενη ευαγγελισ -εμοι γαρ εμέλησεν εντυχειν αυτοις. p. 227. C.