In the person of God, the Son came into the garden, and conversed with Adam1.

XIII. About the year 165, flourished Tatian. This individual was a disciple of Justin: and, after the death of his master, he fell into the errors of the Encratites. But that circumstance does not invalidate his testimony to a fact: for, even independently of the very reason of the thing, his Oration against the Greeks was written before the death of Justin.

We do not speak foolishly, nor do we relate mere idle tales, when we affirm that God was born in the form of man 2.

XIV. The conversion of Justin Martyr occurred prior to the year 136. Hence, though both his two Apologies were written subsequent to that year, they will exhibit the received doctrine of the Church Catholic during the very earliest part of the second century.

Him the Father; and his Son, who came forth from him;-and the prophetic Spirit: these we worship and we adore, honouring them in word and in truth, and, to every person who wishes to learn, ungrudgingly delivering them as WE OURSELVES have been taught 3.

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· Παρεγίνετο (ὁ Υἱὸς) εἰς τὸν παράδεισον ἐν προσώπῳ τοῦ Θεοῦ, kai wμíλɛi тÿ 'Adáμ. Theoph. ad Autol. lib. ii. c. 22.

* Οὐ γὰρ μωραίνομεν, ἄνδρες Ελληνες, οὐδὲ λήρους ἀπαγ γέλλομεν, Θεὸν ἐν ἀνθρώπου μορφῇ γεγονέναι καταγγέλλοντες. Tatian. Orat. cont. Græc. § xxxv. p. 77. Worth.

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* Αλλ' Ἐκεῖνόν τε (scil. τὸν Πατέρα), καὶ τὸν παρ' αὐτοῦ

Atheists, then, we are not, inasmuch as we worship the Creator of this universe :—and, having learned that Jesus Christ is the Son of him who is truly God, and holding him in the second place, we will shew, that, in the third degree, wE honour also the prophetic Spirit in conjunction with the Word'.

For the Word, who is born from the unborn and ineffable God, we worship and we love next in order after God the Father: since also, on our account, he became man, in order that, being a joint partaker of our sufferings, he might also effect our healing2.

XV. There were two Apologists, Quadratus and Aristides, of a yet earlier date than Justin: but their vindications of Christianity, which were addressed to the Emperor Adrian when in the year 125 he visited Athens for the purpose of being initiated into the Eleusinian Mysteries, are unfortunately lost. These productions were, however,

Υἱὸν ἐλθόντα,—Πνεῦμά τε τὸ προφητικὸν, σεβόμεθα καὶ προσκυνοῦμεν, λόγῳ καὶ ἀληθείᾳ τιμῶντες, καὶ παντὶ βουλομένῳ μαθεῖν, ὡς ἐδιδάχθημεν, ἀφθόνως παραδιδόντες. Justin. Apol. i. Oper. p. 43.

Αθεοι μὲν οὖν ὡς οὐκ ἐσμὲν, τὸν Δημιουργὸν τοῦδε τοῦ παντὸς σεβόμενοι καὶἸησοῦν Χριστὸν-υἱὸν αὐτοῦ τοῦ ὄντως Θεοῦ μαθόντες καὶ ἐν δευτέρᾳ χώρᾳ ἔχοντες, Πνεῦμά τε προφητι κὸν ἐν τρίτῃ τάξει ὅτι μετὰ Λόγου τιμῶμεν, αποδείξομεν. Justin. Apol. i. Oper. p. 46, 47.

Τὸν γὰρ ἀπὸ ἀγεννήτου καὶ ἀῤῥήτου Θεοῦ Λάγον, μετὰ τὸν Θεὸν, προσκυνοῦμεν καὶ ἀγαπῶμεν· ἐπειδὴ καὶ δι ̓ ἡμᾶς ἄνθρωπος γέγονεν, ὅπως, καὶ τῶν παθῶν τῶν ἡμετέρων συμμέτοχος γενόμε νος, καὶ ἴασιν ποιήσηται. Justin. Apol. ii. Oper. p. 40.

extant, both in the time of Eusebius, and in the yet later time of Jerome. Hence, from the account which those two writers give of them, we may form a very clear idea of the nature of the doctrines which they propounded as the universally received doctrines of the then existing Church Catholic.

Eusebius styles the Work of Quadratus an Apology on behalf of the worship of God which prevails among us': and he praises it as a production, from which we might discern clear indications, both of its author's intelligence, and of his apostolically right division of doctrine. With Quadratus he joins his contemporary Aristides: calling him a faithful man; and stating, that his Apology, like that of Quadratus, was a defence of the worship of God as conducted by Christians 3.

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· Απολογίαν ὑπὲρ τῆς καθ' ἡμᾶς θεοσεβείας. Euseb. Hist. Eccles. lib. iv. c. 3.

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* Ἐξ οὗ κατιδεῖν ἐστι λαμπρὰ τεκμήρια τῆς τε τοῦ ἀνδρὸς διανοίας καὶ τῆς ἀποστολικῆς ὀρθοτομίας. Euseb. Ηist. Eccles. lib. iv. c. 3. The expression, oporoμías, plainly alludes to St. Paul's ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. 2 Tim. ii. 15. Hence, in the judgment of one who had subscribed the Nicene Creed, and who has given us the yet older Creed into the profession of which he was baptised, Quadratus was a divine, who rightly divided the word of truth. See above, book i. chap. 2. § II. 1.

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Καὶ 'Αριστείδης δὲ πιστὸς ἀνὴρ τῆς καθ' ἡμᾶς ὁρμώμενος εὐσεβείας, τῷ Κοδράτῳ παραπλησίως ὑπὲρ τῆς πίστεως ἀπολογίαν ἐπιφωνήσας ̓Αδριανῷ, καταλέλοιπε. Euseb. Hist. Eccles. lib. iv. c. 3.

The same measure of commendation is bestowed upon the apostolic orthodoxy of Quadratus by the strenuous Jerome: who, we may be well assured, would have dealt out no praise to a writer that he deemed heterodox. From the testimony of Quadratus himself, who declares that he had seen and conversed with many of the miraculously healed by Christ, he pronounces him to have been a disciple of the Apostles: and he states, that the Apology, which he presented to Adrian, was a very useful production, strictly accordant with the Christian Faith, and worthy of its author's apostolical institution'. He subjoins a similar account of the

1 Quadratus, apostolorum discipulus, Publio .Athenarum episcopo, ob Christi fidem martyrio coronato, in locum ejus substituitur, et ecclesiam, grandi terrore dispersam, fide et industria sua congregat. Cumque Adrianus Athenis exegisset hyemem, invisens Eleusinam, et omnibus pene Græciæ sacris initiatus, dedisset occasionem iis, qui Christianos oderant, absque præcepto imperatoris vexare credentes: porrexit ei librum, pro religione nostra compositum, valde utilem, plenumque rationis et fidei, et apostolica doctrina dignum: in quo et antiquitatem suæ ætatis ostendens, ait; plurimos a se visos, qui sub Domino variis in Judæa oppressi calamitatibus sanati fuerant, et qui a mortuis resurrexerant. Hieron. Catal. Scriptor. Eccles. Oper. vol. i. p. 104. Colon. Agrip. 1616.

Since Quadratus was Bishop of Athens in the year 125 when Adrian was initiated into the Eleusinian Mysteries, and since our Lord was crucified in the year 33: Quadratus, in his youth, might easily have conversed with those, whom Christ had miraculously healed. Eusebius, like Jerome, mentions this very interesting assertion as occurring in the Apology of Quadratus. Euseb. Hist. Eccles. lib. iv. c. 3.

Apology of Aristides; which he notes as setting forth the right principles of our dogmatic theology': and, in another place, he distinctly tells us, that the Apologies of Justin were imitations of the Apology of Aristides 2.

From such descriptions of their writings, it is evident, that the system of doctrine, defended by Quadratus and Aristides, was the very same as that defended by Justin and Melito and Athenagoras. It was a system, therefore, which propounded the godhead of Christ and a triad of persons in the essence of the Deity: and, this system, Quadratus, the disciple of the Apostles, professed to have received from the Apostles.

XVI. With Quadratus and Aristides, Ignatius, during a part of their lives, was contemporary : for, like Polycarp, he was a disciple of St. John who died in the year 100; and he suffered martyrdom at Rome, either in the year 107, or (as some think) in the year 116. The genuineness of his seven Epistles, in their shorter form, has been

1 Aristides Atheniensis, philosophus eloquentissimus, et sub pristino habitu discipulus Christi, volumen, nostri dogmatis rationem continens, eodem tempore quo et Quadratus, Adriano principi dedit, id est, Apologeticum pro Christianis: quod, usque hodie perseverans, apud philologos ingenii ejus judicium Hieron. Catal. Scriptor. Eccles. Oper. vol. i. p. 104. 2 Aristides philosophus, vir eloquentissimus, eidem principi (Adriano) Apologeticum pro Christianis obtulit, contextum philosophorum sententiis: quem imitatus postea Justinus, et ipse philosophus. Hieron. Epist. lxxxiv. Oper. vol. i. 259.

est.

P.