an edition of the genuine Epistles of Ignatius in Greek, from an ancient manuscript discovered in the Medicean Library at Florence, and closely corresponding with the ancient Latin version previously discovered. The agreement of these shorter Epistles with the quotations in early Christian writers, added to their internal evidence, establishes their genuineness as strongly as the nature of the case appears to admit. It is plainly shown, that the genuine Epistles of Ignatius, which had been collected by Polycarp, were probably known to IRENEUS, and certainly eulogized by EUSEBIUS, had been interpolated, it is supposed about the sixth century, by additions made in such a manner as to retain many of the sentiments of Ignatius, but in other respects to differ materially from his language. These interpolations appear also to have been made not without design, as may easily be seen by comparing the interpolated with the genuine Epistles in any of the passages which most pointedly refer to the Divine nature of our LORD. Beside these interpolated Epistles, other spurious Epistles were ascribed to Ignatius, probably as early as the middle of the seventh century. It must be considered a most happy circumstance, that so valuable a relic of Christian antiquity, as these Epistles of Ignatius, should have been thus recovered, after having been lost, or partially obscured, for so many years. JUSTIN MARTYR. THE writings of Clement, Ignatius, and Polycarp are addressed to Christians, and are very interesting as As for instance, Epist. to the Ephesians, Introduction; Sect. 1, 7, 18, 20. There is an English translation of the Interpolated Epistles of Ignatius in WHISTON's Primitive Christianity Revived. VOL. IV.-e showing us the feelings and sentiments of some of the earliest writers after the Apostles themselves. There is another class of Christian writings, the Apologies, or defences, which were addressed to the adversaries of the faith. Several of these have been preserved. And among them two of the most valuable are those of JUSTIN MARTYR and TERTULLIAN.* b JUSTIN MARTYR was born about the year 100, at Flavia Neapolis," anciently called Sichem, in Samaria. His parents were Gentiles, and probably Greeks. In his youth, his ardor for the acquisition of knowledge was gratified by travel: he visited Alexandria: and in the early part of his life became acquainted with the opinions of the different sects of philosophers. He attached himself to the Stoics, till he found that from them he could obtain no knowledge of the nature of GOD. The covetousness of the Peripatetics, to whom he next applied, soon disgusted him. And on endeavoring to study the Pythagorean philosophy, he quickly relinquished the notion of uniting himself permanently with a sect, which required as a preliminary step an extensive acquaintance with music, astronomy, and geometry. The tenets of the Platonists were more agreeable to his natural disposition. But finding no satisfaction to his mind from any of these systems of philosophy, he was led to examine Christianity, and *[Mr. CHEVALLIER's volume contains a translation of the Apology of TERTULLIAN, which has been omitted in the present reprint, with the purpose of publishing it hereafter, with other similar writings, in a subsequent volume of this series.] Apol. Sect. i. ii. p. 52. [The references to pages in the writings of Justin, in this and the following notes, relate to the Paris edition of the original.] b Apol. Sect. Ixviii. Apol. II. p. 50. • Dialogue with Trypho, p. 218. found in it the certainty and adaptation to his mental wants which no other studies had afforded. f The direct argument in favor of Christianity, which appears to have had the greatest weight with Justin, was the courage with which men of all ranks submitted to death in the cause of the Gospel, while no one was ever found to die in support of any philosophical opinions. "While," he says, "I was myself still delighted with the philosophy of Plato, I used to hear the Christians calumniated, but saw that they fearlessly encountered death, and all that is most formidable to other men. I was convinced that these men could not be living in wickedness or sinful pleasure. For what man, who was subject to his passions and to intemperance, or delighted to feed on human flesh, would dare to embrace death, which would put a period to all his delights? Such a man would strive by all means to preserve his present life; would endeavor to conceal himself from those in power: least of all would he offer himself voluntarily for punishment." After his conversion to Christianity, Justin still continued to wear the dress of a philosopher. This circumstance has been considered to imply an undue attachment to the opinions which he had renounced. It was a practice, however, far from uncommon: and Justin might continue to use the dress, either as sufficiently consistent with the severity of life which Christianity required, or as a custom, in a matter of indifference, with which he might innocently comply. About the beginning of the reign of Antoninus Pius, Dial. p. 217, C. EUSEBIUS, Hist. Eccles. iv. 11, I CAVE'S Life of Justin Martyr, c. 6. * Compare TERTULLIAN, Apol. c. 42, Justin Martyr fixed his abode in Rome; and employed the means, which his previous studies had put into his power, in defending the purity of the Christian faith. He wrote a treatise" against heresies, especially against Marcion. About this time he addressed his first Apology to Antoninus Pius, Marcus Antoninus, Lucius Verus, the Senate and the people of Rome. The precise date of this Apology has been the subject of much discussion, without leading to any very satisfactory decision. There are few internal marks of time in the Apology itself. Justin once speaks, in round numbers, of the birth of CHRIST, as having occurred a hundred and fifty years before. In other places, the death and deification of Antinous, the edict of Adrian against the Jews," and the revolt of Barchochebas, which all occurred between the years 130 and 134, are alluded to as recent events. The earliest date ascribed to the Apology is 139. Others place it as late as 150. In favor of the first date, DoDWELL observes, that in the introduction Marcus Antoninus is not styled Cæsar, an omission which would imply that he had not yet received the title. On the other hand, Lucius Verus was born only in the year 131; and the terms in which Justin addresses him, in conjunction with the two Antonines, could scarcely be applied to a youth of eight years of age. If the Epistle to the States of Asia be properly ascribed to Antoninus Pius, and were written in his third consulship, A. D. 140, it is uncertain whether that Epistle were occasioned by Justin's Apology. EUSEBIUS rather implies that it was written solely in con sequence of expostulations which the Emperor had received from some Christians in Asia. The Benedictine Editors, in the preface to their edition of Justin's works, adopt the opinion of TILLEMONT and others, who assign 150 as the date of Justin's first Apology. This Apology is very valuable, as being the earliest specimen of the manner in which the first Christians defended themselves against their Heathen adversaries. The arguments which he advances are not arranged in any very exact order. He begins by demanding a fair hearing for the Christians, and expostulating against the injustice of punishing them unheard, or accusing all Christians of crimes, which might possibly be committed by some who bore that name." He ascribes the malice of the enemies of Christianity to the agency of demons; and demands that due inquiry may be made in each individual case, and sentence passed accordingly.* He shows that the doctrines of the Christians are harmless; and not derogatory to the divine nature: that the Christians look for no human kingdom; but are the best and most peaceable subjects; knowing that in suffering they endure only what their LORD prophesied should come upon them." He defends the Christians from the charge of impiety; appeals to the blameless lives which they lead after their conversion; and refers to many precepts of CHRIST which teach the necessity of holiness and obedience to authority. Justin then argues on the possibility that the soul should survive death, appealing to the sentiments and Sect. 1-4. * Sect. 11-15. = Sect. 5-7. > Sect. 8-10. e* |