exist in England: and his enquiries led to the discovery of two Latin manuscripts, one in the Library of Caius College Cambridge, the other in the possession of Dr. Richard Montacute, Bishop of Norwich, which differed materially from the Greek editions hitherto published, but agreed with the quotations made by the earlier Christian writers. With the assistance of these manuscripts, the Archbishop published, in 1644, a Greek edition of the Epistles of Ignatius, in which the additions made in the interpolated editions were distinguished by red ink. Two years after this, in 1646, Isaac Vossius published 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 shewn, that the genuine Epistles of Ignatius, which had been collected by Polycarp, d were probably known to Irenæus, 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. Besides 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 shewing us the feelings and sentiments As for instance, Ephes. Introduction; cc. 1. 7. 18. 20. There is an English translation of the Interpolated Epistles of Ignatius in Whiston's Primitive Christianity Revived. 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. 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 ardour 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 endeavouring 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 a с Apol. c. i. ii. p. 52. b Apol. c. 68. 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 found in it the certainty and adaptation to his mental wants which no other studies had afforded." f 66 g The direct argument in favour 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 While," he says, any philosophical opinions. "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 endeavour 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.* m About the beginning of the reign of Antoninus Pius, 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. Dial. p. 217. C. Eusebius, H. E. iv. 11. i Cave's Life of Justin Martyr, c. 6. * Compare Tertullian Apol c. 42. m Apol. i. c. 36. |