made use of some limitations and exceptions. For if there were christian churches in which the ‘ memoirs’ he speaks of were not read; upon enquiry made by the emperor, or his order, he had run the hazard of bein convicted of a design to impose upon all the majesty o the Roman empire; and that, not in an affair incidentally mentioned, but in the conduct and worship of his own peo le, concerning whom he professeth to give the ustest in ormation. The general reading of the gospels, as a part of divine worship, at that time, about the year 140, or not very long after, is not only a proof that they were well known and allowed to be genuine, but also that they were in the highest esteem. These gospels were not concealed. Justin appeals to them in the m0st public manner, and they were open to all the world: read by Jews and others.

The other passages of Justin here alleged relate to the Acts of the Apostles, the epistle to the Romans, the first to the Corinthians, the epistles to the Galatians, E hesians, Philippians, and Colossians, the second to the hessalonians, the e istle to the Hebrews, the second of Peter, and the book of) the Revelation; which last he expressly ascribes to John the apostle of Christ. I shall leave it to the reader to consider how many of the references to any of the other books are full and clear. I think it was not the method of Justin to use allusions in his style so often as some other writers do.

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l SHALL now show, as I promised, how the words of the New Testament are adapted and a plied by the author of the epistle to Diognetus. It is p ain he was acquainted with the gospels of Matthew and John. I have observed no references to the Acts of the Apostles. But whereas in all Justin’s works hitherto quoted, several of which are of considerable length, there are very few expressions borrowed from the epistles of the New Testament, and those generally obscure, here we shall find many in an epistle of about nine folio pages. I shall put them down, and leave every one to judge ow different this is from Justin’s man

ner in those works we have hitherto made use of. But though this epistle be not Justin’s, the testimonies it affords to the books of the New Testament are very valuable.

I. ‘ Christ has taught us,’ hea says, ‘ not to be solicitous [or take any thought] about raiment or food.’ See Matt. vi. 25—31.

II. The author says, ‘Godb has sent from heaven the truth, and the holy word :’ and hec says, ‘ he was from the beginning:’ and calls Christ the ‘ Word’ severald times; which character he may be well supposed to have learned from the beginning of John’s gos el. He sayse likewise, that‘ christians live in the world, ut they are not of the world.’ See John xvii. 14, 15, 16.

III. ‘ Forf what could cover our sins but his ri hteousness? By whom could we, who were wicked an ungodly, be justified, but by the only Son of God? 0 delightful exchange, 0 unsearchable contrivance, O unexpected benefit ! that the iniquity of many should be hid by one righteous person, and the righteousness of one justify many wicked.’

Herein is an allusion to the whole fifth chapter of the epistle to the Romans. See also ch. xi. 33.

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VII. ‘ They are in the flesh, but they live not after

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N. T. we do not war after the flesh.”

2 Cor. vi. 8. “ By honour and dishonour, by evil report and good report. 9. As unknown, and yet well known: as dying, and behold we live: as chastened, and not killed. 10. As sorrowful, and yet always rejoicing: as poor, yet making many rich: as having nothing, yet possessing all things.”

The Epistle to DIOGNETUS. the flesh. They‘“ are unknown, [he speaks of christians in his own time all along,] and yet are condemned. They are put to death, and yet are revived. They are poor, and make many rich. They want all things, and abound in all things. They are in dishonour, and in dishonour are glorified. They are evilspoken of, and are justified. Being ut to death, they are made a ivc.’

The whole passage (of which I have transcribed here but a part) is a most beautiful re resentation of the sufi'ering circumstances and virtues o the christians of the author’s own time, in allusion to these and other words of the

New Testament.

N. T.

VIII. Philip. iii. 20. “ For ourn conversation is in heaven.”

IX. 1 Tim. iii. 16. “ And without controversy great is the mystery of go liness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”

X. 2 Tim. i. ll. “ Whereunto I am appointed a preacher, and an apostle,

Therefore a transcribed, and more of it wi

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The Epistle to DIOGNETUS.

VIII. ‘ They dwell° on earth, but they converse in heaven.’

IX. ‘ Who [the disciples] being esteemedp by him, were acquainted with the mysteries of the Father. For which cause he sent the Word, that he might appear to the world: who having been rejected of the people, preached ba' the apostles, was believe on by the Gentiles.’

X. ‘ And being‘1 a disciple of the apostles, I become a teacher of the Gentiles.‘

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XII. ‘ Saying himself: He‘1 took our sins.’ This is evidently a quotation, and only by a different pointing may be read thus: saying, He himself took our sins. But perhaps it may be doubtful, whether he refers to this text of Peter, or to Isa. ch. liii.

XIII. ‘ He delivered up" his own Son a ransom for us, the holy for the transgressors, the innocent for the guilty, the just for the unjust.’

XIV. ‘ For God loved mankind —-to whom he sent his only-begotten Son, to whom he has promised a kingdom in heaven, and will

ive it to them that love Dim. And? when you know him, with how great joy will you be filled? And how will you love him who so loved you before? And having loved him, you will be an imitator of his goodness.”

XV. Speaking of the state of things after the coming of

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10. “ Herein is love, not that we loved God, but that he loved us.” .

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17. “ Herein is our love made perfect.”

19. “ We love him be

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Christ, he has this passage, in which he seems to s eak of the volume of the gospels, and of the epistles o the apostles.

‘ The1 fear of the law is sung, and the grace of the rophets is known, and the faith of the gospels is established, and the tradition of the apostles is kept, and the grace of the church rejoiceth exceedingly.’

XVI. The passages alleged from this e istle relate to the

ospels of St. Matthew and St. John, t e epistle to the iomans, the first and second to the Corinthians, the epistle to the Philippians, the first and second to Timothy, and the first epistle of St. Peter, and first of St. John. And in most of them the allusion is plain. Words of the first epistle to the Corinthians are expressly cited as the aposa tle’s, meaning Paul. The author seems likewise to speak of a code or collection of gospels and apostolical epistles, which he joins together with the law and the prophets.

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DIONYSIUS, bishop of Corinth, flourished, according to Cave,a about the year 170. Eusebius in his Chronicle,b at the eleventh year of Marcus Antoninus, (which is the year 171 of our Lord,) sa s, ‘ Dionysius, bisho of Corinth, a ‘ sacred man, was t en in reputation.’ e wrote seven letters, called by Eusebius‘2 Catholic, or general, they being sent to divers churches, and another to a christian woman. These epistles are mentioned“ by Eusebius in the following order: one to the Lacedemonians: another to the Athenians: the third to the faithful of Nicomedia, which was the capital city of Bithyuia: the fourth to the church at Gort na, and the rest of the churches of Crete : the fifth to the c urch in Amastris, together with the churches throughout Pontus: the sixth to the Gnossians, likewise in Crete: the seventh to the Romans, inscribed to Soter then bishop. ‘ And

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