Ignatius of Antioch was given to the beasts by Trajan (98-117), but we cannot fix the date more nearly. The seven letters which seem proved genuine were written from Smyrna and Troas on his way to the amphitheatre at Rome.

Extracts V and VI represent two of his most prominent topics. In Extract V we see the stress he lays on the bishop's office, in Extract VI his earnest assertion of the reality of our Lord's humanity. It also glances at a third-his overwrought desire for martyrdom

The Letter to Diognetus is by an unknown writer, perhaps 130150. It is the most striking of Christian pamphlets before the de Incarnatione of Athanasius; and its powerful language is a strong contrast to the plainer style of Aristides and Justin.

Extract VII begins with his famous picture of Christian life, then points to its contrast with heathenism, and ends with a difficult passage where that contrast is appealed to in proof of Christianity.

The Didaché or Teaching of the Apostles (published in 1883 by Bishop Bryennius) is also the work of an unknown writer. Its date is uncertain; possibly even in the first century: its place also; possibly the mountains of Peraea. It represents a very early stage of Church government, before the rise of (monarchical) episcopacy. Extract VIII gives an account of Baptism (earliest mention of affusion: peculiar form of the Lord's Prayer) and of the Lord's Supper (still in the evening). Then come stringent regulations for apostles and prophets (not to stay too long, or to ask for money, or to eat of a special agapé: yet not to be tried presumptuously) and for travelling Christians. A prophet desiring to settle down is worthy of his meat. Then directions for Sunday worship (confession before Lord's Supper), and finally instructions to appoint worthy men as bishops and deacons.

C. Plinius Caecilius Secundus (62-113) reached the consulship 100, and in the year 111 was sent by Trajan on a special mission to set in order the cities of Bithynia.

Extract IX shows his hesitation in dealing with the Christians. Obstinate offenders, of course, he puts to death: but what was to be done with those who renounced their offence, or had long ago given

it up? Was it good policy to use indiscriminate severity? Trajan answers that convicted offenders must be punished, though they are not to be searched for, and that all suspected persons who renounce Christianity are to be set free.

Papias, bishop of Hierapolis in Phrygia (cir. 130), is chiefly known to us from the chapter of Eusebius here given. It will be noted that Eusebius dislikes him for his Millenarianism, and probably does him less than justice.

Extract XIII begins with a statement of Irenaeus, that Papias was a disciple of St. John. Against this Eusebius quotes Papias' preface, in which he seems to distinguish his own informant, the elder John, from the Evangelist. After mentioning sundry marvellous stories, he gives the words of Papias about our two first Gospels. It will be noted (interpreted, not interprets) that the Hebrew Matthew was out of use in his time. Last of all comes the story of the woman taken in adultery, which may (Ewald) have been the tradition told by Papias in illustration of John viii. 15.

Quadratus was one of the earliest Apologists, if he addressed his work to the Emperor Hadrian (117-138), as Eusebius states.

Extract XIV is the only fragment of it which remains. He seems to be contrasting the lasting results of our Lord's miracles with the passing effects produced by the magicians.

Aristides, the philosopher of Athens, is also said by Eusebius to have presented his Apology to Hadrian. The work was lost: but when a Syriac translation was discovered (disc. and ed. by Mr. Rendel Harris, 1891), its inscription pointed to Antoninus Pius (138-161). The Greek in an adapted form was recognized by Professor Robinson in the Life of Barlaam and Joasaph, which (as originally pointed out by Prof. Max Müller) is itself a Christian adaptation of a Buddhist romance. Found in the works of John of Damascus (cir. 730). Extract XIVa is a simple account of Christian life, which should be compared with that of the writer to Diognetus.

Justin, the philosopher and martyr (b. cir. 100 at Flavia Neapolis, the ancient Shechem), owed his conversion to an old man he met on the seashore, perhaps at Ephesus. He continued to wear the philosopher's cloak, and taught as a philosopher at Rome, where

L

he was put to death (163-167). The date of his First Apology is a difficult question; but the doubt seems to lie between 138 and cir. 150. Of his Dialogue with Trypho, all that can be said is that it was written later.

Extracts XV-XVII are from the First Apology. In Extracts XV and XVI we see his view of heathenism, that though its errors and persecutions are the work of demons, Christ the Reason is still the teacher even of heathens, as many as were willing to live with reason, like Socrates and others. They should be compared with Clement (Extract XXX) and contrasted with Tertullian (Extract XXXIX). The interest of Extract XVII is in the full account given of Baptism, of the Lord's Supper, and of the Sunday morning service as it was held at Rome in his time. The allusion to Gospels will be noted; also the parallel with the Didaché (Extract VIII).

Extracts XVIII and XIX, from the Dialogue with Trypho, are discussions of some of the chief Messianic prophecies which used to be quoted against the Jews.

Extract XIX a contains a fragment of Hegesippus, which has an important bearing on the early history of the Roman church (especially if dadox be read) and on the general agreement of churches in his time.

Dionysius was bishop of Corinth about 170. Eusebius gives us a general account of his numerous letters, and quotes the two passages here selected.

Extract XX is from his answer to Soter, bishop of Rome, and gives an interesting testimony to the early influence of the Church (not the bishop) of Rome, to the liturgical use of the Epistle of Clement, and to the corruption by some of Scriptures which Dionysius plainly counts canonical. Extract X may be from the same letter, and is the earliest direct assertion of Peter's visit to Rome. That of Caius, just before it, seems to be rather later.

Extract XX a, where Tatian explains his conversion, 'sums up in a nut-shell the whole case of the Apologists' (Harnack).

The Letter of the Churches of Lyons and Vienne gives an account

of the persecution in Gaul in the days of Marcus Aurelius (177). Its simple words are best left to speak for themselves.

Attention may be called to a few points. (1) Intercourse between the Rhone district and the East: frequency of Greek names. (2) Persecution partly from the mob, partly official, and includes the searching forbidden (Extract IX) by Trajan. (3) Blandina, a slave-girl-one of Clement's maidiσkai (Extract III).

Extract XXI a is the official narrative of the trial of certain Christians from Scili in Africa before the proconsul Vigellius Saturninus. The date is 180 ('Coss. Praesente et Claudiano'). Note the proconsul's gentleness, and the defiant tone of Speratus. The question about the books may hint the possibility of a charge of magic; but the answer cannot be taken to mean (Harnack) that St. Paul's Epistles were not yet fully canonical.

The Fragment on the Canon published by Muratori in 1740 is commonly ascribed to a younger contemporary of Pius of Rome, so that its date will be cir. 170. It was written in Greek, and at Rome, and may be as late as 200 or even later.

It is given complete in Extract XXII, so that its fragmentary character will easily be seen, especially near the end.

Irenaeus (b. in Asia 120-130) was a disciple of Polycarp and of others who had seen St. John. He settled for some time in Rome, and finally succeeded Pothinus as bishop of Lyons in 177. His great work against the Gnostics was written in the next decade. The original is in great part lost; but we have it complete in an old Latin translation.

Extract XIX b (chiefly from Irenaeus) gives his account of the Encratites, and of Tatian in particular. Extract XXIII sums up his account of the origin of the Gospels, and gives his view of the Apocalypse (Domitianic date) and of some uncanonical books. Extract XXV is a fragment of a letter to his old friend Florinus, who had taken up Gnostic opinions, and in it he tells us of his teacher Polycarp. Extract XXVII is his account of Marcion: the Greek is partly preserved by Eusebius, H.E. iv. 11. Extract XXVIII

b

gives his argument from Tradition, which must be carefully distinguished from Tertullian's. It speaks also of the pre-eminence of the Roman Church, (c) and of its orthodoxy kept pure by constant streams of visitors (see Extract XX); and gives a further account of Polycarp. Extract XXIX is a tradition of the Elders,' which probably comes from the Commentary of Papias.

Polycrates of Ephesus is hardly known to us except from this Extract XXVI, which is his answer to Victor of Rome cir. 196. He defends his Quartodeciman Easter by the example of St. John, and of the apostle Philip (compare Extract XIII).

Titus Flavius Clemens (b. cir. 150) studied philosophy under sundry teachers before he came to rest in Christianity. He succeeded Pantaenus as head of the catechetical school at Alexandria, but left the city (cir. 202) during the persecution of Severus. We find him some years later in Cilicia or Cappadocia; and he seems to have been dead cir. 216.

Extract XXX gives his view of the double preparation of the world for Christ-the Jews by the law, the Gentiles by philosophy. Extracts XXXI and XXXII show his relation to the Gnostics, and his conception of the ideal Christian character. Extract XXXIII opens out the whole question of the mode of interpreting Scripture, which the school of Alexandria did so much to clear up.

Quintus Septimius Florens Tertullianus (b. cir. 155 at Carthage) was the son of a centurion, and practised as a lawyer. He was converted to Christianity before 197, and became presbyter at Carthage. Between 202 and 207 he joined the Montanists, and died as one of them cir. 225.

Extracts XXXIV-XXXVIII are taken from his Apology. Extract XXXIV is a review of the persecutions, coloured by Christian unwillingness to believe that good emperors really did persecute. Extract XXXV is the rough sketch of his treatise de Testimonio animae naturaliter Christianae-the proof of Christianity from its correspondence with the nature of man. In Extract XXXVI (compare Extract XXXVIII) the empire is presented as the restraining power which delays the end of the world. Extract