i

Justin Martyr, in the course of his first Apology, refers, on three different occasions, to the 'Memoirs of the Apostles,' and in the second of those instances calls the work to which he alludes 'Gospels.' In his Dialogue with Trypho he twice quotes "the Gospel ;" and in several places refers to the 'Memoirs of the Apostles.' In several of these passages he refers to words which are found in substance in our present Gospels. Justin describes these 'Memoirs' as having been written by the Apostles and those who followed them, a description which exactly corresponds with our present Gospels, two of which were written by Apostles, and two by those who attended the Apostles. He mentions also that these writings were publicly read in the solemn assemblies of the Christians, with the Scriptures of the Old Testament, as part of their religious service.1

66

k

Upon the whole," says LARDNER," "it must be plain to all, that he owned and had the greatest 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."

n

The Bishop of Lincoln examines at length the question which has been lately raised, whether Justin quoted our present Gospels; and, after referring to the several passages in which Justin mentions the Memoirs of the Apostles, observes, "The inference which I am

* ἀπομνημονεύματα, Sect. 43, 86, 87.

h p. 227, C. 326, E.

i P. 327, B. 328, B. 329, C. 331, B. D. 332, B. 333, B. D. E. 334, B. * Dial. p. 331, D. ἐν γὰρ τοῖς ἀπομνημονεύμασιν, ἅ φημι ὑπὸ τῶν ̓Αποστόλων αὐτοῦ καὶ τῶν ἐκείνοις παρακολουσάντων συντετάχθαι Compare Luke i. 3. Εδοξε καμοὶ παρηκολουθηκότι ἄνωθεν κ. τ. λ. Apol. Sect. 87. Credibility, Part II. c. 10, § 3.

Account of Justin Martyr, c. 8.

disposed to draw from the consideration of the above passages is, not that Justin quoted a Narrative of our Saviour's life and ministry agreeing in substance with our present Gospels, though differing from them in expression but that he quoted our present Gospels from memory.' ."—"It is moreover necessary always to bear in mind, as has been already observed, that Justin does not appeal to the New Testament as an authority: he wishes merely to give a true representation of the doctrines and precepts of the Gospel: and for this purpose it was sufficient to express the meaning without any scrupulous regard to verbal accuracy."

Justin in his Apology has but few references to the other books of the New Testament. In Sect. 63, where he states that the Jews, who had the prophecies, and always expected the CHRIST to come, not only were ignorant of him, but evil entreated him, he probably alludes to Acts xiii. 27. And in Sect. 82, he says that JESUS is called "the Apostle," an appellation which is given to him only in Heb. iii. 1, 2.

LARDNER Shows, however, that Justin, in other parts of his works, recognises the Acts of the Apostles; the Epistle to the Romans; the Epistles to the Galatians, Ephesians, Philippians, and Colossians; the second Epistle to the Thessalonians; the Epistle to the Hebrews, and the second Epistle of Peter.

It is remarkable that the only Book which Justin expressly quotes is the Revelation, which he ascribes to the Apostle St. John.

The most interesting part of Justin's Apology is, doubtless, the picture which he draws of the condition of the primitive Church in his time. He appeals to the

• Dial. p. 308, B. EUSEBIUS mentions this quotation, Hist. Eccl. iv. 18.

change which had been wrought in those who had embraced the Christian faith." He refers directly and indirectly to the fact, that they were exposed to grievous persecution, and subject to the most atrocious calumnies; yet declares that they bore all evils with patience, not even demanding that their false accusers should be punished. But while the believers were harassed from without, they enjoyed the privileges of Christian communion within the pale of the Church. They still continued to address one another by the apostolic title of brethren, and assembled every Sunday, whether they dwelt in towns or in the country, for the purpose of public worship. Their religious services consisted in hearing the Gospels and the Scriptures of the Old Testament read and expounded. The 'President' then delivered a discourse; and after they had all stood up together to pray, the Eucharist, of bread and wine mixed with water, was administered to each and a contribution was made for the use of the fatherless and widows, for such as were in necessity, or in bonds.

Such is the picture of the Christian Church drawn by one who had tried what the systems of Heathen philosophy could do to satisfy the anxious inquiries of his mind after spiritual things, and found them all insufficient; who dared to stand forth as the advocate of the cause of the Gospel, when to profess the faith was to expose himself to immediate persecution; and soon afterward proved the sincerity of his profession by the sacrifice of his life.*

With respect to the present translations, it has already been observed, that the Epistles of Clement, Polycarp,

1 Sect. 7.

⚫ Sect. 85.

Sect. 20. *[A part of Mr. CHEVALLIER'S Introduction, relating to the life and writings of TERTULLIAN, is omitted, for the reason stated above.] VOL. IV.-f

and Ignatius, and the accounts of the Martyrdom of the two last, are in substance taken from Archbishop WAKE'S Version. The language of that version has been happily styled by LARDNER "apostolical English :" and it would have been a needless affectation of originality to have injured, by any unnecessary alteration, what had already been expressed so faithfully and so well. My first intention was to have simply reprinted those Epistles, with such illustrations as they might seem to require. A comparison of the present translation with that of Archbishop WAKE will show that, with the exception of the quotations, his version has been here closely, but not servilely, followed.

In translating the Apology of Justin Martyr, my object has been to express with fidelity the sentiments of the original, in such a manner as to be intelligible to a reader who may not be able to consult the original work. Those who are best acquainted with the nature of such a task will be the most lenient in overlooking any harshness or want of fluency, which, in such a translation, it is so difficult to avoid.

ERRATA.

P. xiii, Note, for "The two last named works are not included," read

"The last named work is not included."

P. 89, Note f, line 3, for xxxiv. read xxiv.

P. 104, line 1, read "hastening."

P. 149, line 21, for "or" read "For."

P. 151, line 4 from the bottom, read "TERTULLIAN."

Ρ. 165, Note b, fur πῷ πατρὶ read τῷ πατρὶ.

THE

EPISTLE OF CLEMENT

TO THE

CORINTHIANS.

THE Church of GOD which is at Rome to the Church of God which is at Corinth, called, sanctified by the will of God, through our Lord JESUS CHRIST; grace to you and peace from ALMIGHTY GOD, through JESUS CHRIST, be multiplied.

1. The sudden and repeated dangers and calamities which have befallen us, brethren, have, we fear, made us too slow in giving heed to those things which ye inquired of us, as well as to that wicked and detestable sedition, altogether unbecoming the elect of God, which a few hasty and self-willed persons have excited to such a degree of madness, that your venerable and renowned name, so worthy of the love of all men, is thereby greatly blasphemed. For who that hath sojourned among you hath not experienced the firmness of your faith, and its fruitfulness in all good works? and admired the temper and moderation of your piety in CHRIST? and proclaimed the magnificent spirit of your hospitality? and thought you happy in your perfect and certain knowledge (of the Gospel)? For ye did all things without respect of persons; and walked according to the laws of GOD; being subject to those who had the rule over you; and giving to the elders among you the honor which was due. Young men ye commanded to think those things which are modest and grave. Women ye exhorted to perform all things with an unblameable, and seemly, and pure conscience; loving their own husbands as was fitting: ye taught them, also, to be subject to the rule of obedience, and to order their houses gravely with all discretion. VOL. IV.-1