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." Matth. i. 20, 21. Comp. Luke i. 31. Thus he writes in his first Apology. a 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." Matth. v. 28, 29, 32. ." b 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." Matth. xi. 27. C 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 it 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 and his angels." Matth. 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 power of the enemy." of the enemy." 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 be 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 shew hereafter.' John i. 14. k 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 whose shoes latchets I am not worthy to bear.' John i. 20. 23. 27. Compare Matth. me, 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. S, 4, 5. But it is manifest to all, that it is impossible 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. n 11. Justin often speaks of the gospels under the title of Memoirs, or Commentaries; Commentaries of the apostles; His, Por 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. 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.' Matth. xxvi. 26. Mark xiv. 22. Luke xxii. 19, 20. 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 Matth. 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 aposles, or the writings 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. C 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 impossible 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. I think it plain, there is here a reference to the history in the Acts. See Ch. xiii. from ver. 44. to the end. a V. We will now proceed to St. Paul's epistles. JUSTIN. 3. For though it had been obscurely declared by the prophets, that Christ should suffer, and after that be Lord of all,' &c. * Εν γαρ τοις απομνημονεύμασιν, ο φημι ύπο των αποςόλων αυτ8 και των εκείνοις παρακολεθησανίων συνίείαχθαι, ὅτι ίδρως. κ. A. p. 331. C. D. * Και τα απομνημονευματα των αποσόλων, η τα συγγράμματα των προφητων αναγινωσκεται μέχρις εγχωρεί ειτα παυσαμένε το αναγινωσκοντος. κ. λ. p. 95. D. εντυχείν αυτοις. Ρ. 227. C. * Και επαιδεύθη πάση σοφία Αιγυπίίων. 1 Τ&ίον αγνοησανίες, κ. λ. * Ει παθητος ὁ Χρισος, κ. λ. VOL. 1. The first words have a great resemblance with Paul's, Rom. ii. 4. Dr. Thirlby in his Notes refers also to Rom. xi. 33. Eph. ii. 7. iii. 8. 2. Nor was Abraham declared righteous by God because of circumcision, but because of 'faith. For before that he was circumcised, it was said of him: "Abraham believed God, and it was imputed to him for righteousness." [Gen. xv. 6.] Wherefore we also in the cir'cumcision of our flesh believing in God through Christ, and having the circumcision which is useful to them that have it, that is, of the heart, hope to appear righteous, and acceptable 'to God.' In these last words is a great resemblance with Rom. ii. 28, 29. as in the first with Paul's argument, Rom. iv. Gal. iii. For Rom. xi. 2, 3, 4, may be seen Dialog. p. 257. D. But I do not think it worth while to insert the passage here. 4. 1 Cor. xi. 18, 19.-"I hear that there are divisions among you, and I partly believe it. For there must be also heresies among you." 5. I Cor. xii. 8. 9, 10, "For to one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit; to another faith by the same spirit; to another the gifts of healing by the same spirit; to another the working of miracles; to another prophecy; to another discerning of spirits." 6. 1 Cor. xv. 12. "How say some among you, that there is no resurrection of the dead?" 8. The Jew in the Dialogue allows, that the Messiah might suffer; but it seems incredible to him, that he should be so ignominiously crucified: For,' says he, we read in the law, that he who is crucified is accursed:' referring to Deut. xxi. 23, which is also observed Gal. iii. 13. Justin afterwards " answers this; but his respect to the epistle to the Galatians is not very manifest. N. T. n JUSTIN. 9. But our circumcision manifested next after yours has been made by sharp stones, * Η γαρ χρησοίης, και η φιλανθρωπια τ8 Θε8, και το αμε 1pov Te wiele aule. Dial. p. 266. D. * Ην γαρ το πασχα ὁ Χρισος, ὁ τυθείς ύσερον. Dial. p. 338. C. * Και εσονται σχισμαία και αίρεσεις, p. 253. Β. Dial. p. 258. A. * Οἱ και λέγεσι μη είναι νεκρών αναςασιν. Dial. p. 307. A. 1 Γενεσθε ώς εγω; ότι κάγω ημην ὡς ὑμεῖς. p. 40. D. n P. 322, 323. • Δια λίθων ακροτόμων, τελεσι, δια των λόγων των δια των αποτόλων τα ακρογωνιαίο λίθε. p. 342. Α. 12. 2 Thess. ii. 3, 4, "For that day shall not come, except there be a falling away first, and that man of sin be revealed, the son of perdition, who opposeth, and exalteth himself above all that is called God, or that is worshipped." 13. Hebr. v. 9, 10, "And being made perfect, he became the author of eternal salvation unto all them that obey him. Called of God an high-priest after the order of Melchisedec." Ch. vi. 20, "Made an high-priest for ever, after the order of Melchisedec." See Ch. vii. 11. Ps. cx. 4. that is, by the words of the apostles of the chief corner stone.' which are quoted Eph. iv. 8, but his reference JUSTIN. 10. Justin says, b 'that in the law of Moses are enacted those things that are by nature good, pious, and just.' 11. Justin says: Christ is the first-born 'of all things made.' Again: "The first'born of every creature.' Once more: The 'first-born of God, and before all the crea'tures.' 14. In another place Justin says of Christ, the Word, and Son of God: That' he is also 'called both angel and apostle.' As Christ is no where in the scriptures of the Old and New Testament called 'apostle,' except in Hebr. iii. 1, Grabe thinks, it may be hence not unfairly collected, that Justin knew and approved of that epistle. N. T. VI. 2 Pet. iii. 8, "But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day." See Ps. xc.4. JUSTIN. P VII. And a man from among us, by name John, one of the apostles of Christ, in the ' revelation made to him, has prophesied, that the believers in our Christ shall live a thousand 'years in Jerusalem; and after that shall be the general, and in a word the eternal resurrection and judgment of all men together. [See Revel. ch. xx.] The same thing, which also our Lord has said: "That they shall neither marry, nor be given in marriage, but shall be equal to the angels, and shall be the children of God, being [the children] of the resurrec'tion." Luke xx. 35, 36. It deserves to be considered likewise, whether the expression of eternal resurrection and 1 Και αγγελος δε καλείται, και αποςολος. Ap. i. p. 95. D. 8vo. cap. 82. p. 121. n 4 Πρωτοτοκον των πανίων ποιημαίων. p. 310. Β. f Πρωτοΐοκον τε Θες, και προ πανίων των κλισμαίων, ρ. 326. D. * Όταν και ο της αποςασίας ανθρωπος, κ. λ. p. 336. D. i P. 341. in. * Και αιωνιόν τε Θε8 ἱερέα, και βασιλεια, και Χρισον μελό λονία γινεσθαι, p. 323. C. m Vid. ejusd. Annot. ad Justin. loc. ed. Oxon. Συνγκαμεν και το ειρημενον, ὅτι ἡμερα Κυρια ὡς χιλια είη, εἰς τε ο συναγει, p. 308. Α. • Και επειδη και παρ' ήμιν ανήρ τις ᾧ ονομα Ιωάννης, είς των αποτόλων το Χρισ8, εν αποκαλύψει γενόμενη αυτῳ, κ. λ. p. 308. A. P Eusebius may be supposed to refer to this very passage, when in his account of Justin's works he observes : Μεμνηται δε και της Ιωαννα αποκαλύψεως, σαφώς το αποςόλο αυτην είναι λεγων. Hist. Ec. 1. 4. c 18. p. 140. D. 'judgment' do not allude to Heb. vi. 2, "And of resurrection of the dead, and of eternal judgment." a St. Jerom seems to say, that Justin and Irenæus explained, or wrote commentaries upon, the Revelation. But perhaps we misunderstand him. we misunderstand him. He may only mean, that they had quoted it, and made some remarks upon it, in their works. If he intends any commentary of theirs, he must have been mistaken. Divers learned men have shewn there is no ground to think, that either of those fathers wrote any commentary upon that book. I shall place in the margin a note of Fabricius. Huet also writes to the same purpose. VIII. Thus far of quotations, or allusions of Justin Martyr to our books of the New Testament, commonly received. There is likewise a passage or two, in which some have supposed him to refer to apocryphal writings. 1. In his Dialogue with Trypho he says: Wherefore also our Lord Jesus Christ has "said: "In whatsoever [things, or actions, or ways] I shall find you, in the same I will also 'judge you. I think I need not stay long upon this passage. Possibly Justin designed not to quote any text, but to represent the sense of many of our Lord's sayings. Fabricius has observed, that this saying has been quoted by many writers, and that Justin is the only one who ascribes it to our Lord; and that there are words resembling these in Ezekiel: "I will judge them according to their ways," Ez. vii. 3, 8; and xviii. 30; xxiv. 14; xxxiii. 20. Moreover Justin had but just before expressly quoted Ezekiel. Mr. Jones conjectures, that Justin wrote only, the 'Lord hath said; and that some scribe, ignorantly imagining these to be the words of Christ, inserted in his copy the words 'our,' and 'Jesus Christ.' 2. In another place, in the same Dialogue, Justin says: And then when Jesus came to 'the river Jordan, where John was baptizing, as Jesus descended into the water, a fire also was ♦ kindled in Jordan: and when he came up out of the water, the apostles of this our Christ have written, that the Holy Ghost lighted upon him as a dove.' Somewhat like this 'there was in the gospel made use of by the Nazarenes, or Ebionites. Epiphanius," in his account of the Ebionites, says, that in their gospel it is written, that when Jesus came up out of the water, the heavens were opened, and he saw the Holy Spirit of God in the shape of a dove descending and entering into himself. And there was a voice out of heaven, saying: "Thou art my beloved Son, in thee I am well pleased." And again: "I have this day begotten thee." And' immediately a great light shone round about the place.' Ittigius observes, that the accounts given of our Lord's baptism by Justin and the Nazarene gospel are different; and concludes therefore, that Justin did not take his account from thence. It is plain, I think, they differ, in that Justin says, as Jesus descended into the water,' there was a great light kindled in Jordan: whereas, according to that gospel, the light appeared after Jesus was come up out of the water, and after the voice from heaven.' Mr. Jones' has observed another disagreement. The one speaks of a fire kindled in the river: the other, of a great light encircling, or shining round all the place.' m Grabe has an observation, which, I think, is not contemptible: that Justin does not say, Scripsit [Joannes] Apocalypsim, quam interpretantur Justinus Martyr et Irenæus. De Vir. Ill. Joannes, c. ix. die extat, ab aliquo exculptam, et deinde pluribus repetenti bus invaluisse, licet non eadem plane verba apud Ezechielem b Hieronymus in chronico: Sub eo [Domitiano] aposto- leguntur. Deinde, nisi Justinum M. memoriâ lapsum dicere lus Joannes in Patmum insulam relegatus Apocalypsim vidit, velimus, qui solus verba illa Christo tribuit, et plus simplici quam Irenæus interpretatur.' In Græco Eusebii est, s drvice in allegandis scriptoribus hallucinatus est, probabile sane λοι Ειρηναίος. Itaque nec de Justini nec Irenæi commentario in Apocalypsin cogitandum, quem nec Hieronymus infra, ubi horum scripta persequitur, neque alius quisquam veterum, memorat. Saltem illud interpretatur, sive ut Græcus interpres, μετεφρασεν, non potest nisi de illis locis scriptorum Justini M. et Irenæi intelligi, in quibus Apocalypseos Joannis mentionem faciunt, vel verba quædam illius explicant. Vide Tillemontium, Tom. I. Mem. Ec. p. 637. [St. Jean l'evangeliste, Note x.] et Spicilegium Patrum J. E. Grabe. T. II. p. 170. Fabric. ad loc. Hieron. de Vir. Ill. c Demonst. E. Propos. i. sect. 9. Η Διο και ὁ ἡμέτερος Κύριος Ιησες Χρισος είπεν. Εν οίς αν ὑμας καταλαβω, εν τέλος και κρίνω. Apol. p 267 A. e Cæterum non putem apocryphum Ezechielis librum ab autore vitæ Antonii, vel Joh. Climacho inspectum esse; sed potius ex prophetiâ Ezechielis, qualis fo fuerit ab eo lecta esse in apocrypho aliquo evangelio. Cod. k |