We may, I believe, safely conclude, that in these primitive writings, which are called the works of the Apostolical Fathers, there is no intimation that the present belief and practice of the Church of Rome were received, or even known by Christians.  The evidence is all the other way.  Indeed, Bellarmin, though he appeals to these remains for other purposes, and boldly asserts that “all the fathers, Greek and Latin, with unanimous consent, sanction and teach the adoration of saints and angels,” yet does not refer to a single passage in any one of these remains for establishing this point.  He cites a clause from the spurious work strangely ascribed to Dionysius the Areopagite, which was the forged production, as the learned are all {99} agreed, of some centuries later; and he cites a pious sentiment of Ignatius, expressing his hope that by martyrdom he might go to Christ, and thence he infers that Ignatius believed in the immediate transfer of the soul from this life to glory and happiness in heaven, though Ignatius refers there distinctly to the resurrection. [Epist. ad Rom. c. iv.  See above, p. 90.] But Bellarmin cites no passage whatever from these remains to countenance the doctrine and practice of the adoration of saints and angels. {100}

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CHAPTER IV.

Section I.—­The evidence of Justin martyr.

Justin, who flourished about the year 150, was trained from his early youth in all the learning of Greece and of Egypt.  He was born in Palestine, of heathen parents; and after a patient examination of the evidences of Christianity, and a close comparison of them with the systems of philosophy with which he had long been familiar, he became a disciple of the Cross.  In those systems he found nothing solid, or satisfactory; nothing on which his mind could rest.  In the Gospel he gained all that his soul yearned for, as a being destined for immortal life, conscious of that destiny, and longing for its accomplishment.  His understanding was convinced, and his heart was touched; and regardless of every worldly consideration, and devoted to the cause of truth, he openly embraced Christianity; and before kings and people, Jews and Gentiles, he pleaded the religion of the crucified One with unquenchable zeal and astonishing power.  The evidence of such a man on any doctrine {101} connected with our Christian faith must be looked to with great interest.

In the volumes which contain Justin’s works we find “Books of Questions,” in which many inquiries, doubts, and objections, as well of Jews as of Gentiles, are stated and answered.  It is agreed on all sides that these are not the genuine productions of Justin, but the work of a later hand.  Bellarmin appeals to them, acknowledging at the same time their less remote origin.  The evidence, indeed, appears very strong, which would lead us to