LIBRARY OF THE THEOLOGICAL SEMINARY 
 
 PRINCETON, N. J. 
 
 Presented by 
 
 Division 
 
 Section 
 
 ,T53 
 
THE FIRST APOLOGY 
 
 JUSTIN MARTYR 
 
THE FIRST APOLOGY 
 
 OF 
 
 lyzi 
 
 ^_ 
 
 Justin Martyr, 
 
 ADDRESSED TO THE EMPEROR 
 ANTONINUS PIUS. 
 
 PREFACED BY SOME ACCOUNT of the WRITINGS 
 AND OPINIONS OF JUSTIN MARTYR, 
 
 By JOHN^^KAYE, 
 
 FORMERLY LORD BISHOP OF LLNXOLN. 
 
 LONDON 
 GRIFFITH FARRAN 0KP:DEN & WELSH 
 
 NEWBERY HOUSE. CHARING CROSS ROAD 
 AND SYDNEY 
 
[ The Rights of Translation and Reproduction are Reserved.^ 
 
EDITOR'S NOTE. 
 
 The references in Bishop Kaye's Introduction are to the 
 Paris Edition of Justin's Works, pubHshed in 1636. They 
 have been collated afresh with a coi)y of that Edition in 
 
 Sion College. 
 
 Where these references are followed by another in brackets, 
 it should be understood that such bracketed reference is to 
 the page in our own translation, which is that of William 
 Reeves, pubHshed in 1717. 
 
CONTENTS. 
 
 CHAP. PAGE 
 
 I. ON THE WRITiNGS OF JUSTIN MARTYR, .... I 
 
 ir. THE OPINIONS OF JUSTIN RESPECTING THE AOrO:S AND 
 
 THE TRINITY, }^ 
 
 III. Justin's opinions respecting original sin, Tiiii free- 
 
 dom OF THE WILL, GRACE, JUSTIFICATION, PREDESTF- 
 NATION, 57 
 
 IV. Justin's opinions respecting baptism and the eucha- 
 
 RisT, wnii A particular reference to a passagf 
 
 IN THE first apology, 63 
 
 V. THE immortality OF THE SOUL — THE RESURRECTION OF 
 THE BODY — THE MILLENNIUM — FUTURE JUDGMENT- - 
 angels — DEMONS, "4 
 
 VI, THE CONDITION OF THE CHRISTIANS IN TllK IIME OF 
 JUSTIN, AND THE CAUSES OF THE RAP in DIFFUSION 
 OF CHRISTIANITY, 
 
 VII. THE HERESIES MENTIONED BY JUSTIN— MISCEI.LANKOUS 
 OBSERVATIONS, •■..••" 
 
 «3 
 
vlii Contents. 
 
 cnAr. PAGE 
 
 VIII. AN EXAMINATION OF THE QUESTION, WHETHER JUSTIN 
 
 QUOTED THE GOSPELS WHICH WE NOW HAVE ? . . 97 
 
 IX. CONTAINING ILLUSTRATIONS OF THE PRECEDING CHAPTERS 
 FROM THE WRITINGS OF TATIAN, ATHENAGORAS, AND 
 THEOPHILUS OF ANTIOCH, WITH ADDITIONAL RE- 
 MARKS, 112 
 
 These pages contain the substance of pa)'t of a Course of Lect^ires, 
 delivered at Cambridge in the Lent Term of 1S21. 
 
 THE FIRST APOLOGY OF JUSTIN MARTYR, . . (i) 
 
SOME ACCOUNT OF THE WRITINGS 
 
 OF 
 
 JUSTIN MARTYR. 
 
 CHAPTER I. 
 
 ON THE WRITINGS OF JUSTIN MARTYR. 
 
 Among the Fathers, Justin Martyr is the earliest of whose 
 works we possess any considerable remains. He marks the 
 commencement of what may be termed the ecclesiastical, in 
 contradistinction from the apostolic period. Hence the care 
 with which his opinions have been examined, and the import- 
 ance which has been attached to them. One party appeals to 
 him as expressing the sentiments of the primitive Christians 
 on some of the fundamental articles of our faith ; while 
 another regards him as having exerted a most fatal influence 
 over the interests of religion, by introducing into the Church 
 a confused medley of Christianity and Platonism, to the 
 exclusion of the pure and simple truths of the gospel. The 
 object of the present work is to enable the theological student 
 to pronounce between these contradictory representations, l\v 
 laying before him an accurate account of Justin's opinions. 
 
 It is not my intention to engage in the discusM\)n of the 
 
2 Some Account of the 
 
 different hypotheses which have been framed respecting the 
 chronology of Justin's life. The data are too few and too 
 uncertain to justify us in coming to any decided conclusion. 
 We know from himself ^ that he was born at Flavia Neapolis, 
 in Samaria, of Gentile parents ; "^ and we are told by Eusebius,^ 
 who refers to Tatian, Justin's scholar, that he suffered martyr- 
 dom at Rome, in the reign of Marcus Antoninus.* One 
 important circumstance, from its connexion with the history 
 of his opinions, is that he had carefully studied the tenets of 
 the different philosophical sects ; ^ having successively attached 
 himself to the Stoics, the Peripatetics, the Pythagoreans, and 
 the Platonists. To the last he manifestly gave the preference ; 
 but, not deriving from any of them the entire satisfaction 
 which he had expected, he was induced to examine and, 
 having examined, to embrace Christianity; finding it, as he 
 himself states, the only sound and useful philosophy.^ He 
 appears, however, after his conversion, to have retained a 
 
 1 Apol. i. sub initio. See also Apol. ii. p. 52 A ; Dial, p. 349 C. 
 Ed. Paris, 1636. 
 
 2 "Did we not see Christians in greater number and of greater sincerity 
 from among the Gentiles than from the Jews and Samaritans." \u.urovi 
 hf^eis ocuvrii <prXiiovoi; ts xa) a.Xnhffr'ipovi tov; II iheiJv rciv xvo 'lovdaiajv Kcci 
 1ay.apiuv XpitrTtxvov; (uloTi;). Apol. i. p. 88 B (p. 65). See also Dial. 
 pp. 226 A, 245 C, 348 C, 531 D. 
 
 3 Eccl. Hist. 1. iv. c. 16. Tatian, Oratio ad Grcecos, p. 157 D. Ed. 
 Paris, 1636. 
 
 * See also Jerome in Catalogo. Dodwell, Diss. iii. in Irenaum, § 19, 
 Diss. iv. § 34, supposes him to have suffered martyrdom in the year 149, 
 at the age of thirty ; this inference he draws from an account, manifestly 
 erroneous, given by Epiphanius, Har. 26 or 46. 
 
 ^ See the commencement of the Dialogue ivith Trypho ; and with 
 respect to the Platonists, Apol. ii. p. 50 A. 
 
 ® T«UT»iv /novtiv tilpxTxav (piXaiTo<pieiv a,ff(pxXri ri xct) <rv/x^opov, p. 225 ^* 
 Justin gives an interesting account of the manner in which he was induced 
 to study the Prophetic Writings, by the arguments of an aged man, whom 
 he accidentally met on the sea-shore, p. 219 E, and to whom he appears to 
 allude, p. 241 B. " I will preach the Divine Word which I heard from 
 that man." Knpv^u lyu hTov X'oyov, ov •zap' Iki'ivov l^xovffa, rov ocvOpo;. 
 
Writings of Jttstin Martyr. 3 
 
 fondness for his former pursuits, which he evinced by con- 
 tinuing to wear the philosophic habit. ^ 
 
 Of the works printed in the Paris edition, it is now generally 
 admitted that the Confutation of Certain Tenets of Aristotle, 
 the Christian Questions to the Greeks, the Greek Questions to 
 the Christians, the A?iswers to the Orthodox., the Exposition 
 of the True Faith 7'especting the Trinity, the Epistle to 
 Diognetus, and the Epistle to Zenas and Serenus, were not 
 composed by Justin. The following circumstances induce 
 me also to entertain doubts respecting the genuineness of 
 the Hortatory Address to the Greeks. In p. 20 B,'^ where 
 the author is endeavouring to show that Plato, having met 
 with the writings of Moses in Egypt, had embraced the 
 doctrine of the divine unity, but was deterred from openly 
 declaring his sentiments by dread of encountering the same 
 fate which befell Socrates, he mentions the appearance of God 
 to Moses out of the burning bush, and speaks as if God had 
 Himself appeared ; whereas Justin, not only in his Dialogue 
 with Trypho, where he might be supposed to hold a different 
 language from that in which he addressed the Gentiles, but in 
 his first Apology,^ maintains that it was Christ AMio, on tliat 
 
 1 Dialog, aim Try ph. p. 217 B, C. 
 
 2 ''Therefore God, knowing that the false belief of polytheism, like a 
 disease, disturbs men's minds, and wishing to abolish and overthrow it, 
 when He first appeared to Moses, said to him, *I am that I am.' 
 For it behoved, I think, the future prince and leader of the Hebrew 
 people first of all to know the living God. Wherefore appearing to lum 
 first, since indeed it was possible for God to appear to man, He saul t.. 
 him, 'I am that I am.'" u'^^j toUv. i etl; r^v r« TcXvh.mrof f.n 
 
 iiy. nu yup, clf.0^,, 'rh iipz^^r^ ^«J crrp^^rnyoy tov t^v 'E/J/.a/o.v yi.m i^i'f»> 
 
 ^uvi);, m h ^uv^riv iv^p^^c. ^a,mu> @to>, Uv ^ph ulr,., h'^ «'^' <> '-'• 
 
 3 P. 96 B. (p. 80.) 
 
4 Some Account of the 
 
 occasion, appeared to Moses. The account also of the origin 
 of polytheism, which is given in p. 19 D, does not correspond 
 with the statement in the second Apology. In the former 
 passage,^ we are told that the serpent, when he assured our 
 first parents that if they ate of the fruit of the tree of knowledge 
 they should be as gods, impressed them with the persuasion 
 that there were other gods besides the Creator of heaven and 
 earth ; and that they, retaining this persuasion after their 
 expulsion from Paradise, transmitted it to their posterity. 
 But in the latter passage ^ the statement is, that the angels, 
 to whom God had committed the superintendence of this 
 lower world, transgressing His commands, became connected 
 with women ; and that from this intercourse sprang demons, 
 who were the authors of idolatry and polytheism. The 
 accounts of the Septuagint translation in p. 13 D, and in 
 the first Apology^ p. 72 C (p. 39), do not appear to me to have 
 proceeded from the same pen ; and in p. 21 C,^ the author of 
 
 ^ See also pp. 34 C, 36 C. In p. 32 B, the author says that the heathen 
 were induced to represent their gods under human forms, by the statement 
 in the Book of Genesis, that God made man in His own likeness after 
 His image, from which they inferred that man is in form like unto God. 
 " The book of Moses saying of the appearance of God, ' Let us make man 
 in our image,'" etc. tj?? ykf Muffius IffTopias Ix Tpoau'Trov rod @iov Xiyoua-yn, 
 'Xoin(fu(ji'iv ot,v6fw<ro'» kcct ilxovce. », r. I, See also p. 36 C. Compare this 
 with the mode in which the same text is applied in the Dialogue with 
 Trypho, p. 285 A. In the fragment of the Tract on the Resurrection, 
 ascribed to Justin, the author applies this text to the fleshly man. ** For 
 does not the Word say, f Let us make man in our own image, and after 
 our likeness?' What? He clearly refers to the carnal man." ^ ya-p oh 
 (ptiffiv "koyoi •xoino'ct)[/,iv kvSpuTtov kolt tixova '/iftiripav, xx) Ka,6 ofioiuffiv ', voiov ; 
 ^f)y.ovori tfocpKixov xiyn uvSpwrov. Grabe, Spicil, t. ii. p. 187. 
 
 a P. 44 A. Compare Apol i. pp. 55 E (7), 67 D (30), 69 C {n). 
 
 ^ "There is a great difference between these according to the opinion 
 of Plato himself. For the maker produces that which he makes, without 
 the need of anything else ; but the creator constructs his work, having 
 received the power of workmanship from his material." kkitoi -jroXXrn 
 oix<popoi; IV TouToi; ovtrn;, holtk rhv aurou YlKuruvo; ho^ocv, o f/,\\i yap Toinrhs, 
 eu}ivof iripov ^porltofAivo;, i« t?; iuutov ^vvci/uius xai i^avffins TrenT to "zrotouf^ivov 
 
■^^lltt. 
 
 Writings of Justin Martyr. 
 
 the Hortatory Address makes after Plato a distinction between 
 7rot7;T>;s, "Maker," and SyjixLovpyos, "Creator" — words which 
 Justin uses indiscriminately.^ To evade the inference drawn 
 from these discrepancies, it may be said that Bishop Bull (Be/. 
 Fid. Nic. sec. iii. chap. 2) has pointed out a coincidence of sen- 
 timent in this work and in the second Apology, The author 
 of the former says of Plato, that " having heard in Egypt that 
 God, when He sent Moses to the Hebrews, said, ' I am that I 
 am,' he (Plato) knew that God had not declared His proper 
 name ; since no proper name can be assigned to God. For 
 names are given for the purpose of describing and distinguishing 
 things, inasmuch as they are many and various. But no one 
 existed before God who could give Him a name ; nor did He 
 deem it right to give Himself a name, inasmuch as He is one 
 and alone; as He Himself testifies through His prophets, 
 saying, ' I God am the first, and I am the last, and beside me 
 is no other God ' (Isa. xliv. 6). On this account, therefore, as I 
 said before, God, when He sent Moses to the Hebrews, did not 
 mention any name; but mystically declared Himself to be the one 
 and only God, by means of a participle, eyw yap ^ryo-ti' ciVt o 
 wv, ' I, He said, am He that liveth.' " - With this passage Bull 
 
 TO yiyvofcivov. 
 
 1 Thus Apt. i. p. 57 A (p. 10), "With God the Father ami Creator 
 of all things." (/.ito, &iov rov 'ttuvtuv ^XTpos Kou 'hfifJ^iovfyov. And p. 66 C 
 (p. 28), "God the Creator of the universe." tov 'ra.yruv Toir.rh* «!'». 
 See also pp. 60 C (16), 66 E (29), 70 A, B (35), 92 A (71). ^ ^ , , . 
 
 2 axyiKo^s yap iv Alyv^rco tov @iov 7^ Muffri ilpuKivxi, lyu ilfi, «v, «T«»i*« 
 •rpn; Tov;'Y,p>poc'iovi ccvtov i^o^rrU^uv 'iftiXXiv, 'iy^u en ov >ivp,ov o^of^it i»vr»ui 
 Qilt -rpk cchr'ov 'i(pr,. cLTiv yup ovof^x W) Btod Kvp„Xoyi7<r6cct Iv^ccrif. ric ykf 
 Ivifx-ccrcc US l^Xuxriv ku) ^.iyvaxnv r^v i*««£i^ev«v xurx, ^puyf^drc^v,^ TtXkm* 
 ««; ha.(popc,v ovT«v 0£« Se ol^ri '0 nhU cyof^cc -^pov^Tipx^^, oCri cthri; \»ut»j 
 
 k'Xoar'iXXm ^pii rovs 'Efipcciou; rev M«««^ ^v^v„t«/, «aa« ./x .-v., ,^.,.^., ._- 
 
 XKI (/.OVBV 
 
6 Some Account of the 
 
 compares one in the second Apology} to which reference will 
 hereafter be made, and which is as follows : " But no name has 
 been given to the Father of all things, inasmuch as He is unbe- 
 gotten ; for by whatever name any one is called, he must be 
 posterior to him who gave the name ; and Father, God, Creator, 
 Lord, Master are not names, but appellations given from His 
 benefits and works. But His Son, who alone is properly called 
 Son, the Word, Who was with Him before the creation, and 
 begotten when in the beginning He created and adorned all 
 things by Him, is called Christ, because He was anointed, and 
 because God adorned all things by Him ; a name which also con- 
 tains in itself an unknown signification ; like as the appellation 
 ' God ' is not a name, but the notion of an ineffable thing 
 implanted in the nature of men." Between these passages 
 there is undoubtedly one point of coincidence ; in both it is 
 said that no name could be given to God, because no one 
 existed before God to give the name. But here the coincidence 
 ends. We have already observed the discrepancy respecting 
 the Divine Person who appeared to Moses. We may add 
 that the word KvptoXoyacrOaL, " to give God a name," are used 
 in the former passage in a sense totally different from that in 
 which Justin uses it in the Dialogue with Trypho^ where it 
 
 ^ ovofjbo, oi <Tu '^ra.vTcav 'Tfarfi 6itov, a.y'iVv/i'rw ov7i, oux iffriv ai yctp av XKi 
 ovof/,aTi (f. ovo/xari ri;) -prpoffccyopivtiTXi, Tpifffovripov ix,^i 'S'ov 6ifjt,ivov to ovof/,a,' to 
 Ti Hocrnp, xai &ios, xa) 'KTiffTViS, kou Kvpio;, xoci AiffToT'/js, ovk ovof^UToi iffriv, 
 aXX IK Tuv tvToti'uv xa.1 tcjv 'ipywn "ffpoffp'/iffin. o di vlo; ixtivov, o /u,ovos ktyofiives 
 KVpiui vto;, /.oyo? <rpo tuv 'Troirty.ai.Tuv xoti (xvvuv xoci yivvufjcivo?,, oti T>jy ocp^riv ot 
 avTov TavTCi sxtio'i xu.\ ixofffji-viffi, "KpiffTos filv, xaTo, to xi^pi(r^ai xcti xoa'//,tio'cn 
 TO. "^dvTct ^/ avTov Tov 0£ov, kiysTXi, o'vofix Koc) avTO -^Tipi's^ov a.yvua'Tov^ 
 fftj/jtottTixv. ov TpoTov xu) TO @ios "^poffayoptvfici ovK ovof^ci iiTTiv, aXXcc Tpxyf^aTo; 
 ^vai^nyrsTov 'i/u,(puTos t>j (fivtni tuv uvSpu<ffuv Vo^/x,. P. 44 D. Compare Apol. 
 i. pp. 58B(i2), 94D(i6). 
 
 ^ P. 277 B. " That besides the All- wise Father of the universe, another 
 is called Lord by the Holy Spirit." 'oti xk) ^recpx tov voov/>e,ivov -roitiThv vuv 
 ekuv eiXXos ti; xvpioXoyuTUi v'tto tov uyiov 9evivfji,a,To;, Compare also the USC 
 of the word (toXoyilv in the Hortatory Address, p. 20 E, where it signifies 
 
Writings of Justin Martyr. 7 
 
 signifies to apply the title ^^ Lord'^ to Christ. These circum- 
 stances, though minute, appear to me to confirm the suspicions 
 respecting the spuriousness of the work which Dupini seems 
 to have formed from the difference between the style and that 
 of Justin's acknowledged writings. I shall, therefore, in the 
 following pages, confine my references to the two Apologies 
 and to the Dialogue with Trypho ; the fragment of the 
 Treatise on Monarchy, and the Address to the Greeks, whether 
 genuine or not, affording nothing which can assist me in the 
 prosecution of my present design. 
 
 The first Apology, which stands second in the Paris edition, 
 was addressed to Antoninus Pius, Marcus Antoninus, Lucius 
 Verus, the Senate and the people of Rome. Authors differ 
 respecting the date. Justin, in the course of the work, speaks 
 of Christ as having been born one hundred and fifty years 
 before,^ evidently using round numbers. There are allusions to 
 the death and deification of Antinous,^ as to events which had 
 recently occurred ; as well as to the revolt of Barchochebas ■* 
 and the decree of Adrian,^ by which the Jews were forbidden 
 to set foot in Jerusalem under pain of death. These notices, 
 however, will not assist us in determining the precise year in 
 
 to discourse on divine things^ to play the theologian, and in the Diahque 
 with Trypho, p. 277 C, where it signifies to apply the title Siis to Christ, 
 
 $/ oZv Mat ciXXov rivoi hoXeyiTv xa) KUpioXoyiTv to Wiv/ax to Syiov <pitr\ u/itif. 
 
 It is used, however, in the former sense, p. 340 B. " You learn by dis- 
 coursing on divine things why at first an A was added to the name 
 Abram." akXa ^/a t/ jWSv iv ccX<px -rpuTCfi -TTpoaiTiSn tZ 'Afipaifi evi/ixTi 
 hoXoyili. 
 
 1 Bihliotheque, torn. i. p. 58. Casimir Oudin also expressed doubts 
 respecting the genuineness of the work, De Script. Eccl. tom. 1. p. 187. 
 His arguments are stated by the Benedictine editors in their preface, 
 where the reader will also find their reasons for believing the work to 
 be the same as that mentioned by Eusebius under the title of "iUyx'i^ 
 
 "refutation." « „ „ t. / v 
 
 2 P. 83 B (56). 3 p. 72 A (38). ' P. 72 E (39). » P. 84 B (59). 
 
8 V Some Account of the 
 
 which the treatise was composed. DodwelP supposed it to 
 have been written in the very commencement of the reign 
 of Antoninus Pius, before Marcus Antoninus received the 
 appellation of Caesar, because he is not designated by that title 
 in the introduction ; but many critics, among them the Bene- 
 dictine editors, place it as late as 150. The treatise itself 
 highly deserves our attention, as the earliest specimen which 
 has reached our times of the mode in which the Christians 
 defended the cause of their religion. It is not remarkable for 
 the lucid arrangement of the materials of which it is com- 
 posed ; its contents, however, may be reduced to the following 
 heads : — I. Appeals to the justice of the ruling powers, and 
 expostulations with them on the unfairness of the proceedings 
 against the Christians, who were condemned without any 
 previous investigation into their lives or opinions, merely 
 because they were Christians ; and were denied the liberty, 
 allowed to all the other subjects of the Roman Empire, of 
 worshipping the God whom they themselves preferred. ^ 
 II. Refutations of the charges of atheism, immorality, dis- 
 affection towards the Emperor, which were brought against the 
 Christians.^ These charges Justin refutes by appealing to the 
 purity of the gospel precepts, and to the amelioration produced 
 in the conduct of those who embraced Christianity; and by 
 
 ^ Diss. iii. in Irenmim, § 14. See the Prolegomena to the Bibliotheca 
 Veterum Paij'um^ Venice 1775, torn. i. c. I7> § !• 
 
 Sub in. 54 D (4), 56 E (9), 68 D (32). Justin plays upon the words 
 XpiffTos (Christ) and ;^/)^(7'toj (good), p. 55 A (5). He contends that the 
 evil "lives of some professing themselves Christians ought not to be urged as 
 an argument against Christianity itself, inasmuch as the same argument 
 might be urged with still greater force against philosophy, 55 B (6), 
 56 C (9). 
 
 3 Tp. 56 B (8), 70 B (36), 58 E (13), 59 A (14), 60 C (16), 61 B (18), 
 64 C (25), 78 B (47); yiJ>ol. ii. p. 51 B, In the second passage Justin 
 seems to insinuate that the charges of gross sensuality and cruelty, which 
 were falsely alleged against the orthodox, might possibly be truly alleged 
 against the heretics. See Dodwell, Diss, in Iren. iv. § 26. 
 
Writings of Justin Martyr. 9 
 
 stating that the kingdom to which Christians looked forward 
 was not of this world, but a heavenly kingdom. III. Direct 
 arguments in proof of the truth of Christianity, drawn from 
 miracles and prophecy. With respect to the former, Justin 
 principally occupies himself in refuting the objection that the 
 miracles of Christ were performed by magical arts.^ With 
 respect to the latter, he states in forcible terms the general 
 nature of the argument from prophecy,^ and shows the accom- 
 plishment of many particular prophecies ^ in the person of 
 Jesus : inferring, from their accomplishment, the reasonable- 
 ness of entertaining a firm persuasion that the prophecies yet 
 unfulfilled — that, for instance, respecting Christ's second 
 advent — will in due time be accomphshed.'* IV. Justin does 
 not confine himself to defending Christianity, but occasionally 
 becomes the assailant, and exposes with success the absurdities 
 of the Gentile polytheism and idolatry.^ In further confir- 
 mation of the innocuous, or rather beneficial character of 
 Christianity, Justin ^ concludes the treatise with a description 
 
 1 P. 72 A (38). 
 
 2 P. 88 A (65) : "For what motive could ever possibly have persuaded 
 us to believe a crucified man to be the first begotten of the unbegolten 
 God, and that He should come to be the Judge of all the world, had we 
 not met with those prophetic testimonies of Him proclaimed so long before 
 His incarnation, and were we not eye-witnesses to the fulfilment of them?" 
 
 X. T. t. 
 
 See pp. 60 A (16), 72 B {38), and some remarks on the inter- 
 pretation of prophecy, 76 D (45), ^i^^- ^^^ Trypli. p. 34| C. 
 
 3 Among the prophecies specified are Gen. xlix., Ps. i. iii. xix. xxu. xcvi. 
 ex., Isa. i. ii. vii. ix. xi. xxxv. 1. liii. Ixiv. Ixv., Micah v., Zech. ix. Sec 
 from p. 73 to p. 2>^ (40-65). 
 
 ^ P. 87 A (62). 
 
 * P. 57 C (11), where Justin speaks of the immoral lives of the artisans 
 who were employed in making idols. 58 A (12), 67 A (29). In p. 93 I> 
 (73), Justin observes that the most unlearned Christians were well instructed 
 in the knowledge of divine things, 
 
 •^ P. 93 D in). 
 
lo Some Account of the 
 
 of the mode in which proselytes were admitted into the 
 Church, of its other rites and customs, and of the habits and 
 manner of Hfe of the primitive Christians. At the end of this 
 treatise, in the Paris edition, is found a rescript of Adrian in 
 favour of the Christians, as translated by Eusebius ^ from the 
 Latin. Justin alludes to such a document towards the con- 
 clusion of the Apology^ and its genuineness is generally 
 admitted. There is, moreover^ an edict,^ addressed by 
 Antoninus Pius to the Common Council of Asia, respecting 
 which doubts are entertained; and a letter of Marcus Antoninus 
 to the, Senate of Rome, ascribing his victory during the German 
 War to the prayers of the Christian soldiers in his army. This 
 letter is manifestly spurious. 
 
 According to Eusebius,^ the second Apology was presented to 
 Marcus Antoninus; but Pearson, and after him Thirlby, thought 
 that it was addressed, as well as the former, to Antoninus 
 Pius, relying on the passage in p. 43 B : " You do not think it 
 fitting for a pious Emperor, nor for the son of a philosophic 
 Caesar, nor for a sacred Senate." In the title it is said to be 
 addressed to the Roman Senate ; in the beginning of the 
 treatise, as it at present stands, we find the words " O 
 Romans," and, subsequently, the expressions, " It is manifest 
 to you," " I wish to know you." ^ But we also find, '' To thee, 
 O Emperor,"^ from which we might be induced to suppose 
 that it was addressed to the Emperor. It has been inferred, 
 from the expectation expressed by Justin, p. 46 E, that he 
 
 * Eccl. Hist. 1. iv. c. 9. 
 
 ^ See Lardner's Heathen Testimonies, c. 14. He defends its genuineness. 
 
 ' L. iv. c. 16. See the Note of Valesius on c. 17, and the Prolegomena 
 to the Blbliotheca Veterum Patrum, torn. i. c, 17, § 3. We find in p. 46 C 
 the expression, Maviruvtov Tt Iv roi; x.a.0^ hf^a.;, *' Musonius, who was among 
 those who belonged to us," but it affords no clue to the date, 
 
 * P. 47 C, B. 
 
 P. 42 C. See also p. 47 B, fix(n>,i»ov y civ xx) rovro 'ipyav t'l'n, "and 
 this also may be a kingly work." 
 
Writings of Justin Martyr. 1 1 
 
 should become the victim of the artifices and calumnies of the 
 philosopher Crescens, that he composed this treatise not long 
 before his martyrdom. This is the statement of Eusebius, 
 1. iv. c. 1 6. Lardner supposes that the beginning is lost; and 
 it appears to be in other respects imperfect.^ It was occasioned 
 by the punishment inflicted on three persons at Rome, whom 
 Urbicus, the prefect of the city, had put to death merely 
 because they were Christians. After exposing the gross in- 
 justice of this proceeding, Justin rephes to two objections 
 which the enemies of the gospel were accustomed to urge. 
 The first was, " Why, if the Christians were certain of being 
 received into heaven, they did not destroy themselves, and 
 save the Roman governors the trouble of putting them to 
 death ? " - Justin's answer is, that if they were so to act they 
 would contravene the designs of God, by diminishing the 
 number of believers, preventing the diffusion of true religion, 
 and, as far as depended upon them, extinguishing the human 
 race. The second objection was, " Why, if they were regarded 
 by God with an eye of favour, He suffered them to be exposed 
 to injury and oppression ?" •> Justin replies, that the persecu- 
 tions with which they then were, and with which many virtuous 
 men among the heathens had before been visited, origuiatcd m 
 the malignant artifices of demons, the offspring of the apostate 
 angels, who were permitted to exercise their power until the 
 desi-ns of the Almighty were finally accomplished. Another 
 obiection,^ of a difi-erent kind, appears to have been urged 
 Uinst the Christians : that in exhorting men to live virtuously, 
 
 1 '^ '. ^f,.'^(h'Au.:» "we have said before," "as we 
 
 1 The words ^/..£^./*£v, «> ^foi^A(^.», we supposes 
 
 have said before," occur pp. 43 D, 45 A, 46 Q 47 C Pear °^ "PP 
 the references to be to the first Apology, pp. 58 B (12), 96 A (80) (perha, 
 rather to 68 C (31) or 75 A (43)), §3 C (56^^ C (37)- 
 
 " ^' 43 C- , ■ ^^ the difterent notions i.f 
 
 belief that all actions are mdiffeient, and that 
 nor punishments after death, p. 48 A. 
 
12 Some Account of the 
 
 they insisted, not upon the beauty of virtue, but upon the 
 eternal rewards and punishments which await the virtuous and 
 wicked. Justin replies that these are topics on which every 
 believer in the existence of God must insist, since in that belief 
 is involved the further belief that He will reward the good and 
 punish the bad. With respect to direct arguments to prove the 
 divine origin of Christianity,^ that which Justin principally urges 
 is drawn from the fact that no man ever consented to die in 
 attestation of the truth of any philosophical tenets ; whereas 
 men, even from the lowest ranks of life, braved danger and 
 death in the cause of the gospel. Towards the conclusion of 
 the tract,2 Justin states that he was himself induced to em- 
 brace Christianity by observing the courage and constancy with 
 which its professors encountered all the terrors of persecution. 
 
 The Dialogue with Trypho was posterior to the first Apology^ 
 to which it contains a reference ; ^ but with respect to the 
 precise date, there is the same difference of opinion among 
 the critics as in the case of the other treatises. Trypho says 
 of himself* that he resided principally at Corinth, having 
 been obliged to quit Judaea by the war which had just 
 taken place ; in which passage he is usually supposed to 
 allude to the revolt of Barchochebas ; though Dodwell ^ 
 
 ' P. 48 E. Compare Diet. p. 350 A. 
 
 2 P. 50 A. Compare Tertullian's Apology, sub fin. 
 
 ^ P. 349 C : " For I had no regard for any of my people (I speak of 
 the Samaritans), when I compelled Caesar by writing ; I spoke to lead 
 those into error who trust in Simon Magus of their race, whom they 
 say is God above all rule and power and strength." ovh\ yup ocvo toZ 
 
 yivovg rov if/,iiu^ Xiyu 5s tuv 'Safia.ptuv, t/voj (ppovr/ox. Toiovfitvos, lyypa,(pu; 
 Keiiaapi Tpoffofx.iXuv, t'lTTov vXa.Mora&ex.t uvrov; 'ffit^of/,ivov$ <ru iv rai yivn avrajv 
 fxu.yui l'if/.u)Vi, ov &iov vTspuvu Tectryi; ocpx^i' "*'' l^ovffixs kou ouvafziu; s'lvoci 
 
 Xiyoviri. See A/>ol. i. p. 69 D (33). Compare also A/>o/. ii. p. 52 A. 
 
 * P. 217 D. Compare p. 227 A. 
 
 ^ Diss. Iren. iii. § 14, iv. § 42. See the Bihliotlieca Vetcrum Patnivi^ 
 torn. i. c. 17, § 2. 
 
Writings of Justin Martyr. 13 
 
 thinks that the allusion is to a revolt mentioned by Julius 
 Capitolinus in his Life of A?ito?ii?ms Fius.^ Scaliger inferred, 
 from the words, "The war that has just taken place," that the 
 Diaolgue was composed during the reign of Adrian. But even 
 if we interpret the word vvv strictly, the fair inference is that 
 the dialogue then took place, not that it was then committed 
 to writing,^ which was done some time afterwards for the in- 
 formation of Justin's friend, Marcus Pompeius.^ The revolt of 
 Barchochebas, however, must have been finally suppressed 
 before the dialogue took place, since there is a reference ^ to 
 the decree of Adrian, by which the Jews were prevented from 
 going up to Jerusalem, and they are said no longer to have 
 possessed the power of persecuting the Christians. The word 
 vvv must consequently be interpreted with some degree of 
 latitude. Some critics have suspected that Justin's Jew is a 
 fictitious personage, or at least that no such dialogue actually 
 took place ; nor are there wanting circumstances which give 
 countenance to the suspicion. The introduction looks like an 
 imitation of the introductions to Plato's dialogues, and to the 
 philosophical dialogues of Cicero. It is difficult also to con- 
 ceive that Justin would have ventured in a real dialogue ^ upon 
 
 ^ C. 5- ' . . , 
 
 2 Justin mentions in p. 306 D his intention of committing the conversa- 
 tion to writing, in order to convince the Jews that he really entertained 
 the sentiments which he had expressed; and that he did not put them 
 forth merely for the purpose of making converts of Trypho and his friends. 
 From more than one passage it appears that Justin did not put down all 
 that was actually said. See pp. 229 A, 278 B, 356 B, 357 K. 
 
 3 P. 371 B. Who this ^larcus Pompeius was is unknown. Thulby, 
 not without reason, ridicules Grabe's conjecture that he was a bishop of 
 Jerusalem. 
 
 4 P. 234 A, C. T 1 r» 
 ^ I allude particularly to his derivation of the words Israel, p. 354 1^. 
 
 and Satan, p. 33r B. Jones, however, infers from the latter denvaUon 
 
 that Justin was acquainted with the Syriac. On the Canon, Part I. c. 16, 
 
 Thirlby contends that Justin was acquainted with the Hebrew, or rather 
 
 that these derivations do not prove the contrary. Note on p. 331 1^- 
 
14 Some Accotint of the 
 
 the interpretation of Hebrew words which sometimes occur ; 
 or if he had so ventured, that his opponents would have 
 allowed them to pass uncontradicted. The suspicion, how- 
 ever, had never occurred to Eusebius,i who assigns Ephesus 
 as the scene of the dialogue ; and Le Nourry thinks that he 
 discovers in the interruptions, digressions, etc., proofs of its 
 reality. Whether it was real or not is immaterial to our pur- 
 pose, which is only to ascertain what were Justin's opinions. 
 If it was real, it occupied two days ; on the latter of which 
 some Jews were present, who did not hear the former day's 
 disputation, and on whose account Justin repeats several argu- 
 ments which he had before urged. ^ The part containing the 
 end of the first and the beginning of the second day's dis- 
 putation is lost, as is proved by the references,^ found in the 
 
 1 Hist. Eccl. 1. iv. c. i8. See p. 237 C. 
 
 2 See pp. 304 A, 311 D, 320 B, 322 B, 346 D, 351 A, 352 E. The 
 name of one of those who were present only on the second day was 
 Mnaseas, p. 312 B. 
 
 ^ See pp. 306 A, D, 333 A, 364 A. See, however, pp. 288 E, 291 D, 
 and Grabe's remark, Spicil. tom. ii. p. 162. The Benedictine editors 
 deny that there is anything wanting, and account for these appearances 
 by saying that, as Justin wrote down his conversation with Trypho from 
 memory, he sometimes forgot to insert passages to which he afterwards 
 referred, supposing that he had inserted them. 
 
 It has been remarked to me that I was, in the former edition of this 
 work, guilty of an omission in taking no notice of the doubt cast upon the 
 genuineness of the Dialogue with Trypho by Wetstein, in the Prolegomena 
 to his edition of the Greek Testament. I will now, therefore, supply that 
 omission. Wetstein's words are — " Ego vero cuperem mihi eximi scrupu- 
 lum de hujus Dialogi auctore ex diligenti ejus lectione injectum, nimirum, 
 quod non utalur in Veteris Testamenti locis citandis Versione Tu^t o\ sed 
 magis accedat ad Origenis Editionem Hexaplarem ; quum quge Origenes 
 obelis jugulavit omittat, quibusque asteriscos apposuit addat etiam : quum 
 idem in Daniele alia Versione, nescio an Symmachi, utatur. Si Justinus 
 mortuus est, antequam Symmachi atque Theodotionis Versio ederetur, et 
 si integro sseculo prsecessit Origenem, quomodo potuit istius opere uti ? 
 aut si non usus est, quomodo potuit accidere ut prorsus eadem verba 
 iisdem in locis adderet vel denieret, ubi ille vel asteriscis quid vel obelis 
 significaverit ? Quare de hoc auctore quid statuendum sit, doctiores 
 
Writijigs of Justin Martyr, \ 5 
 
 latter part of the dialogue, to arguments and quotations which 
 no longer appear. 
 
 viderint ; mihi rem compertam proposuisse sat est." In the eighth chapter 
 of this work I have shown that Justin frequently quoted from memory. 
 No inference, therefore, unfavourable to the genuineness of the Dialogue, 
 could be drawn from the want of agreement between his quotations and 
 the present text of the Septuagint version, even if that text accurately 
 represented the text as it stood in his day. But that is not the case. It is 
 admitted on all hands that we possess no pure copy of that version as it 
 existed before the time of Origen. Although, therefore, Justin's quota- 
 tions differ from the present text, they may have agreed with the text of 
 the edition of the Septuagint version (>i Kotrh) generally used in his time. 
 The same remark applies to the Hexaplar edition, as corrected by Origen : 
 we possess v^o pure copy of that edition, and cannot infer from the agree- 
 ment of Justin's quotations with the present Hexaplar text that they 
 agreed with that text as framed by Origen. On the supposition, then, that 
 Wetstein's statements were correct, they would afford very slight ground 
 for questioning the genuineness of the Dialogue, ascribed, as it is, expressly 
 to Justin by Eusebius, and containing, as it does, many internal marks of 
 genuineness. 
 
 But M. Krom, minister of the Church, and Professor of Ecclesiastical 
 History in the College of Middleburgh, in a tract published in 1778 (for 
 the use of which I am indebted to the kindness of Professor Jeremie of 
 the East India College) denies the correctness of Wetstein's statements. 
 He examines several of Justin's quotations, particularly a very long one 
 from Isaiah lii., liii., liv., and shows that they agree in general with 
 the present text of the Septuagint version, even in places in which it 
 differs widely from the versions of Symmachus and Thcodotion ; and that 
 neither are the words marked with asterisks in the Hexaplar edition gene- 
 rally inserted, nor those marked with obeli omitted. Thus that which 
 Wetstein denominates res comperta proves, on a more accurate examina- 
 tion, to be contrary to fact. 
 
 M. Krom, however, admits that Justin's quotations do occasionally 
 differ from the present text of the Septuagint, and assigns several causes 
 from which the difference may have arisen. Justin may have either quoted 
 from memory, or, satisfied with representing the sense of the passage, may 
 have been careless about the words; or, as I have already suggested, the 
 text of the Septuagint version which he used may have differed from the 
 present text. One remarkable instance of such a difference occurs, p. 
 348 E, where Justin affirms that in the Greek version used by the Jews 
 the reading of Gen. xlix. 10 was 'U «v 'Uh rk «^«*n>.v« «ur<v, " until 
 
1 6 So7ne Account oj the 
 
 The remark which was made upon the first Apology applies 
 equally to this work : it is not perspicuously written, and we 
 have difficulty in discovering the train of the author's reasoning. 
 After an introduction/ in which Justin gives an account of the 
 manner of his conversion to Christianity, and earnestly exhorts 
 
 that which is in store (Shiloh) come," whereas the reading of the Septuagint 
 was 'iwi av 'ixSri u a.-yroKHTui, " until that which is in store for him shall come."^ 
 In our present text, however, the reading is not u a,-}roxurect, but t« uTOKUf^ivcx. 
 uvTu. The passage is twice quoted in the first Apology, and in both instances 
 the reading is o (manifestly an error of the transcriber) ocroKurai. Another 
 consideration which ought to render us diffident in drawing conclusions from 
 Justin's quotations is, that in his writings, as well as in those of the other 
 Fathers, the transcribers appear frequently to have corrected his quotations 
 by the text of the Septuagint version which they used. This circumstance 
 will account for the instances in which words marked with asterisks in the 
 Hexaplar edition are inserted, or words marked with obeli omitted. 
 
 With respect to Justin's quotations from Daniel, if (as we suppose) he 
 quoted the edition of the Septuagint then generally used, his quotations 
 could not but differ from our present text, wliich is not the text of the 
 Septuagint, but of Theodotion. M. Krom, however, denies the existence 
 of that close resemblance between Justin's quotations and the version of 
 Symmachus, which Wetstein professes to have found ; and states that they 
 approach more nearly to the readings of the version which was published, 
 under the title Daniel secundum Septuaginta ex Tetraplis Ofigenis, from 
 the Codex Chisianus. Justin more than once refers to a Greek version 
 used by the Jews, pp. 353 C, 360 C, 367 A, and supposed by some to be 
 the Version of Aquila. In some instances he probably adopted its read- 
 ings : Symmachus, in framing his version, may have done the same ; and 
 we may thus account for any occasional agreement which may be found 
 between Justin's quotations and the version of Symmachus. The con- 
 clusion, therefore, at which we arrive is, that Wetstein's statements are 
 incorrect ; and that, even if they were correct, they would furnish very slight 
 grounds for questioning the genuineness of the Dialogue with Trypho. 
 
 Wetstein appears, on nearly similar grounds, to have cast doubts on the 
 genuineness of nearly the whole of Philo's works. He was answered by 
 Wesseling in an Epistle to Herman Venema de Aquila in scriptis Philonis 
 Judcei fragmctttis, published in 1 748, which has not fallen in my way. 
 
 The editor of the Bibliotheca Veterum Patrum has also examined 
 Wetstein's objections in his Prolegomena. 
 
 * From the beginning to p. 225 D. 
 
Writings of Justin Martyr. 1 7 
 
 Trypho to toUow his example, Trypho replies to the exhorta- 
 tion by saying that Justin would have acted more wisely in 
 adhering to any one of the philosophical sects to which he had 
 formerly been attached, than in leaving God, and placing all 
 his reliance upon a man.^ In the former case, if he lived 
 virtuously, he might hope to obtain salvation ; in the latter, he 
 could have no hope. His only safe course, therefore, was to 
 be circumcised, and comply with the other requisitions of the 
 Mosaic law. Justin answers that the Christians had not 
 deserted God, though they no longer observed the ceremonial 
 law.^ They worshipped the God who brought the forefathers 
 of the Jews out of the land of Egypt, and gave the law, but 
 who had plainly declared by the prophets that He should give 
 a new law — a law appointing a new mode of purification from 
 sin by the baptism of repentance and of the knowledge of 
 God^ — and requiring a spiritual, not a carnal circumcision.^ 
 The ceremonial law^ was in truth given to the Jews on 
 account of the hardness of their hearts as a mark of God's 
 displeasure at their apostasy when they made the golden calf 
 
 1 P. 225 D. Trypho admits that he did not believe the horrible 
 charges brought against the Christians ; and says that the morality of the 
 gospel was of a character so sublime that no man could live up to it, 
 p. 227 B. 
 
 2 P. 227 E. One objection urged against the Christians was, that they 
 drank hot drinks on the Sabbath. See Thirlby's Note, p. 246 E. 
 
 3 P. 229 D. See pp. 251 C, 287 C, 292 B, 351 B. 
 
 4 Pp. 229 C, 233 D, 235 E, 236 C, 245 D, 261 D, 341 A, 342 A, 366 D. 
 Justin states that one design of the rite of circumcision was to distinguish 
 the Jews from other people, particularly in the latter times, when they 
 were to suffer the punishment decreed against them for crucifymg the 
 Messiah, pp. 234 A, 236 B, 238 A, where he quotes Ezek. xx. 19, p. 
 366 E. Christians had the true circumcision, that of the heart, p. 320 A. 
 The Jews affixed a carnal meaning to all the ordinances of the law, 
 
 ^' ' Pp. 235 E, 237 A, 244 C, E, 263 E, 265 B, 291 D. In p. 247 A, 
 Justin seems to contend that the reasonableness of the ceremonial law 
 can only be maintained on this supposition. In p. 263 A, he says that 
 
1 8 Some Account of the 
 
 in Horeb. All its ordinances, its sacrifices, its Sabbath, the 
 prohibition of certain kinds of foods, were designed to 
 counteract the inveterate tendency of the Jews to fall into 
 idolatry. 1 If, says Justin, we contend that the ceremonial 
 law is of universal and perpetual obligation, we run the 
 hazard of charging God with inconsistency, as if He had 
 appointed different modes of justification at different times ; 
 since they who lived before Abraham were not circumcised, 
 and they who lived before Moses neither observed the Sabbath,- 
 nor offered sacrifices, although God bore testimony to them 
 that they were righteous. Having, as he thinks, satisfactorily 
 proved that the ceremonial law is no longer binding, Justin 
 replies to an argument urged by Trypho, that the prophecy of 
 Dan. vii. 9 taught the Jews to expect that the Messiah would 
 be great and glorious ; whereas the Messiah of the Christians 
 was unhonoured and inglorious, and fell under the extreme 
 curse of the law — for He was crucified. Justin's answer is,^ 
 
 some parts of the law were designed to enforce piety and justice ; others 
 referred mystically to Christ ; others were directed against the hardness of 
 heart of the Jews. In p. 263 E, he distinguishes between the authority of 
 the natural and ritual law ; in p. 292 C, between that which is of per- 
 petual and universal obligation (ra; alavias ko.) (pviru ^ixxio^pa^iet; Kct) 
 ivffifiiixs, p. 266 B ; ra a,]u'\ta, ^r^cx,iojf/.a.rce,, p. 264 D) and that which was 
 merely directed against the perversement of the Jewish people. In p. 
 320 E, he refers to the (pv(riKa) iwoioci, the sense of right and wrong 
 implanted in our nature. See Apol. ii. p. 52 A. 
 
 ^ P. 240 E. See also pp. 236 C, 245 B, 261 C, 265 A, 292 A, 319 C, 
 320 B. 
 
 - It has been inferred, as it appears to me erroneously, from Justin's 
 reasoning in this passage, that he believed the first institution of the 
 Sabbath and of the rite of sacrifice to have taken place during the so- 
 journing of the Israelites in the wilderness. I conceive him to have alluded 
 to the peculiar sacrifices of the Mosaic law, and to the peculiar mode in 
 which the Jews kept the Sabbath. In p. 236, he speaks of the sacrifices 
 offered by Abel. 
 
 2 P. 249 C. See also pp. 232 D, 245 D, 247 E, 268 B. Jj>o/. i. p. 
 87 A (p. 63). Justin refers, in proof of the twofold Advent, to Ps. ex., which 
 the Jews interpreted of Hezekiah, pp. 250 D, 309 L ; to Ps. Ixxii., which 
 
Writings of Jitsti^i Martyr. 19 
 
 that the Scriptures of the Old Testament speak of two ad- 
 vents of the Messiah, — one in humiliation, the other in glory ; 
 though the Jews, blinded by their prejudices, looked only to 
 those passages which foretold the latter. He then proceeds 
 to quote passages of the Old Testament ^ in which the Messiah 
 is called God and Lord of hosts. In this part of the Dialogue 
 Justin extracts from the Old Testament several texts in which 
 he finds allusions to the gospel history. Thus the Paschal 
 Lamb was a type of Christ's crucifixion ; 2 the offering of fine 
 flour for those who were cleansed from the leprosy was a 
 type of the bread in the Eucharist ; ^ the twelve bells attached 
 to the robe of the high priest, of the twelve apostles.'^ 
 
 Justin next undertakes to prove that the various prophecies 
 respecting the Messiah were fulfilled in Jesus.^ But having 
 quoted Isa. vii. to prove that the Messiah was to be born of a 
 Virgin,*^ he first runs into a digression caused by an inquiry 
 
 they interpreted of Solomon, pp. 251 D, 288 D ; to Gen. xlix., pp. 271 C, 
 272 C ; iMicah iv., p. 336 A, which the Jews themselves applied to the 
 Messiah. Justin speaks of the personal appearance of Christ as mean — 
 an opinion derived from the literal interpretation of Isa. liii. 2, 3, pp. 
 255 C, 326 E, 316 C, 311 A. The two goats mentioned in Lev. xvi. 7 
 were also types of the two Advents, pp. 259 D, 338 A. 
 
 1 He refers to Ps. xxiv., p. 310 E, which the Jews applied to Solomon, 
 p. 254 E, or to Hezekiah ; Ps. xlvii. and Ps. xcix., p. 255 D, E ; Ps. xlv., 
 p. 256 E. Justin also founds an argument on the fulfilment of the pre- 
 dictions of Christ Himself respecting the false prophets who would come 
 in His name, p. 253 B. 
 
 2 P. 259 B. ^ P. 259 E. 
 
 * P. 260 D. Ex. xxxix. 25. The number of bells is not mentioned. 
 
 5 Trypho had called upon Justin to give this proof, pp. 254 C, 258 E. 
 It was impossible, he contended, that a crucified man should have con- 
 versed with Moses and Aaron, p. 256 C. 
 
 ^ P. 262 A. The Jews contended that the word translated •ra/><'ava,-, 
 "virgin," ought to be translated veSv/j, " yoimg woman," and applied the 
 prediction to Hezekiah, pp. 291 A, 294 A, 297 D. See also p. 310 C, 
 where Justin contends that the mere fact of a young woman giving birth 
 to a son could not be deemed a sign. 
 
20 Some Account of the 
 
 from Trypho,^ whether Jews, who led holy hves, like Job, 
 Enoch, and Noah, but observed the Mosaic law, could be 
 saved ; and afterwards into a second digression, occasioned by 
 a remark of Trypho that the Christian doctrine ^ respecting the 
 
 ^ P. 263 C. 
 
 2 P. 267 B. Trypho here expressly asserts that the Jews expected in 
 their Messiah a mere man whom Elias was to anoint. " For we all look for 
 Christ the man born of men, and Elias who will anoint Him." xai ykf -rcivTts 
 VjU.s7s Tov Xpt(TTOV ccv^p&i^ov it o.vSfU'pfwi <ffpo(rooKol)[/,iv yivri(Tiff6ai, kx) tov 'HX/av 
 XP'O'xi alrov ixSovra.. P. 268 A. Allix, in his Judgment of the Jeivish 
 Chmxh, c. 25, sub in., had remarked that this was Justin's representation 
 of the expectation of the Jews in his day. ** A greater objection," he 
 says, "than all these may be very naturally made by a judicious reader, 
 concerning what I said of the testimonies of the Jews before Christ 
 about the distinction of the divine Persons and the divinity of the A'oyos. 
 On the one side may he say, you own that the Jews after Christ have 
 opposed the doctrine, as being contrary to the unity of God ; there are 
 plain proofs of it, even in the second century. And it is certain that 
 Trypho did not believe that the Messiah was to be any other than a mere 
 man, and so did the Jews believe, as it is witnessed by Origen, lib. ii. 
 contr. Cels. p. 79." Burgh also had spoken of Trypho as arguing in the 
 very spirit of modern Unitarianism, vol. i, p, 86. Yet I find in Dr. 
 Burton's Testimonies of the Ante-Nicene Fathers, p. 41 (2nd ed. p. 47), 
 the following statement: "Justin, Dial, cum T7ypho, c, Ixviii. p. 166, 
 Ed. Bened. The next passage is important, as showing the opinion which 
 the Jews entertained concerning their Messiah. Justin's words are these : 
 * As to the Scriptures which we quote to them (the Jews) which expressly 
 prove tnat Christ was to suffer and to be worshipped, and that He is God, 
 they are compelled to allow that these were spoken concerning Christ, but 
 they have the presumption to say that this (Jesus) is not the Christ ; but 
 they acknowledge that He was to come, and to suffer, and to be a King, 
 and to be worshipped as God. ' 
 
 " According to the opinion of the Jews, therefore, who ought to be the 
 best interpreters of their own prophecies, the human nature and the 
 humble condition of Jesus were not the obstacles to their believing Him to 
 be the Messiah ; and it was their belief, as it is that of Christians, that the 
 Messiah, who was to come, was God. Dr. Priestley was, therefore, entirely 
 at variance with Justin Martyr when he said ' that the Jews expected 
 that their Messiah would be a mere man, and even be born as other men 
 are.* If Justin reported the opinion of the Jews fairly, their expectations 
 concerning the Messiah were directly opposite to these." (In his second 
 
Writings of Justin Martyr. 2 r 
 
 pre-existence and divinity of Christ, and His subsequent 
 assumption of humanity, was monstrous and absurd. 
 
 edition the learned author adds, " And a remarkable expression of Philo- 
 Judseus may be quoted in this place, who, when he is speaking of the 
 repugnance felt by the Jews to pay divine honours to Caligula, observes, 
 that they would more easily believe that God would change into man than 
 a man into God.") " Origen, however, certainly says that all the Jews 
 did not expect their Messiah to come as God or Son of God. "We may 
 observe also that in this and other places already quoted (see No. 25, p. 37, 
 2nd ed. p. 42) Justin expressly says that Christ is to be worshipped &s God ; 
 and yet he as plainly says in many places that there is only one God. 
 
 ** Justin's arguments in this chapter arise from the following remark of 
 Trypho, who said to him, ' You are attempting to demonstrate a thing 
 which is incredible and almost impossible, that God submitted to be born, 
 and to become man.' Justin, however, acknowledges the proposition, and 
 proceeds to demonstrate it." 
 
 In the above statement there are several particulars in which I must be 
 permitted to dissent from the learned author. I cannot allow that the 
 Jews ought to be the best interpreters of their own prophecies : if so, we 
 Christians are sadly in error. But perhaps the learned author meant to say 
 that the Jews ought to be the best interpreters of the meaning which they 
 the?nselves affixed to their own prophecies. Again, I cannot allow that, 
 according to Justin's representation of the opinions of the Jews in his day, 
 the humble cojidition of Jestis was not an obstacle to their believing Him 
 to be the Messiah. In p. 249 B is the following passage : KaJ Tpv(puv, 
 •ravffxfiivov fiov, uTiv, u civ^pwri, avrai hf^xi cti 'ypa,(pa.) »x) Toiocvrxt ivoo^ay 
 xu) fiiyav avaf/.ivsiv, rov 'Tccpx rov ^aXxtoZ ruv Tifupcuv u; viov at^pcoTov ■rctpx- 
 Xafjcfhavovroc, rhv uluviav (ieciriXiiccv, avwyxd^ouirtv' outo; oi vf^iripos XiyofMVi; 
 XpiffTo; SiTifio; Ktx.) cc^o^o; ytyovtv, us xai rn Itry^^urri xaroipa rri Iv vm vo(/,m tou 
 esou -^ipi-riinTv iffTavpcoSyi yap. "And Trypho, when I concluded, said, 
 these and similar passages of Scripture compel us to look for a glorious 
 and great personage, who, as the Son of man, is to receive an eternal 
 kingdom from the Ancient of Days : whereas He whom you call Christ was 
 unhonoured and inglorious, so as even to fall under the extreme curse of the 
 law ; for He was crucified." Justin, in answer to this objection, proceeds 
 to show at considerable length that the prophets speak of two Advents of 
 the Messiah ; the one in humiliation, the other in gloiy. Surely he might 
 have spared himself this trouble, if he had not supposed that the humble 
 condition of Jesus was an obstacle to His being received by the Jews as 
 their Messiah. 
 
 Lastly, notwithstanding the ler.rned author's statement, I must still 
 
2 2 Some Account of the 
 
 One argument urged by Trypho,^ in order to prove that Jesus 
 was not the Messiah, is that EHas, who, according to the pro- 
 adhere to the opinion expressed by Allix, ' ' that Trypho, " whom Justin brings 
 forward as representing the Jews of his day, "did not believe that the Messiah 
 was to be any other than a mere man." I observe that Justin takes con- 
 siderable pains to prove that the ancient prophets have applied the titles of 
 God and Lord of hosts to the future Messiah (see p. 254 E, et sequ. ). 
 This was surely an unnecessary waste of time and labour, if the prevalent 
 belief of the Jews of his day was that the Messiah, who was to co?ne, was 
 God. To what purpose does Trypho quote Isa. xlii. 8 (p. 289 B), but in 
 order to prove the absolute unity of God, in opposition to Justin's assertions 
 respecting the divinity of the Messiah? But to remove all doubt on the subject, 
 let us consider the whole passage from which the sentence at the commence- 
 ment of this note is an extract. Trypho thus addresses Justin, ocvctXafhuv 
 ovv K. T. »., p. 267 A. " Finish your argument, -taking it up from the point 
 where you left off; for to me it appears strange and wholly incapable of 
 proof." (May I suggest to the learned author, on whose remark I am 
 commenting, the propriety of reconsidering the translation of this sentence 
 in p. 39 N, 27 ? I observe that it is allowed in his second edition, p. 45.) 
 " For that you should say that this Christ existed, being God, before all 
 ages, and then submitted to be born and to become a man, and that He 
 was not a man born of man, appears to me not only strange, but foolish." 
 Justin replies, '* I know that this doctrine appears strange, and especially 
 to those of your race, who, as God Himself exclaims, were never willing 
 either to understand or do what God prescribes, but listen only to your 
 own teachers. But, even if I cannot show that this Jesus pre-existed, 
 being God, the Son of the Maker of the universe, and became man born 
 of the Virgin, even then it does not follow that He is not the Christ of 
 God. But as I have shown that He, whoever He may be, is the Christ of 
 God, though I may not have shown that He pre-existed and submitted, in 
 compliance with the will of His Father, to be born a man, subject to like 
 passions with us, and having flesh, you ought to say that I am mistaken 
 only in this (latter) respect, but ought not to deny that He is the Christ, 
 (even) if He appears as a man born of men, and is proved to be elected to 
 the office of the Messiah." If Justin thought that he was addressing men 
 who believed that the Messiah, who was to come, was God, he must be 
 allowed to be most unfortunate in the selection of his arguments. Then 
 
 '' P. 268 A. Justin's answer to Trypho's inquiry, " How the spirit of 
 Elias could be in John ? " deserves notice, p. 269 A. 
 
Writings of J its tin Martyr. 23 
 
 phets, was to be the precursor of the Messiah, had not appeared. 
 Justin answers that the prophecies concerning EHas had, with 
 
 follows a passage which has furnished ample matter for discussion ; con- 
 taining an admission on the part of Justin that there were persons in his 
 day who confessed that Jesus was the Messiah, but said that He was a 
 mere man. To this reasoning of Justin, Trypho replies in the following 
 manner : IfJi-oi (uv ooKovffiv ol Xiyovn? avSpwrov yiyovivai avrov, ku) kut tKXoyhv 
 tci^piffSoii, xxi Xpiffrov yiyovivui, <7n6a.vuripov vy.uv Xiyitv, tuv toXitoi. ccTtp ((in; 
 ktyovTuv XKt yap Tavrig yifnT; rov Xpitr-Tov uv^pcoTov l| om&pcv'T/uv Tpoadoxuf^iv 
 ytv^fftr^eti, XXI Tov HX/«v ^p'ktch uvrov iXSovrcc iocv ol ovto; ^a/vjjra/ eov o 
 'X.piffTos, SivipctiTrov f/.\v \\ ocvSpwTrwv yivo/u.ivov \x ^avrog iTterTenr^cii ou' ix ol tov 
 finTi 'HXixv iXtikv^^ivai oijH tovtov uT/xpcuvefiai itvui. " What they say, who 
 affirm that He was born a man, and was selected to be anointed, and thus 
 became Christ, appears to me more credible than what is said by them who 
 talk as you do. For we all expect that the Christ will be born a man from 
 human parents, and that Elias will come and anoint Him. If, therefore, 
 this (Jesus) appears to be the Christ, be assured that He was a man born 
 of men ; but as Elias has not yet come, I affirm that He was not the 
 Christ." We must either say that Trypho does not express the opinion of 
 the Jews of his day, or that their belief was not i/ia^ the Messiah^ ivho was 
 to come^ was God. 
 
 But what are we to say to the passage produced by Dr. Burton ? Let 
 us examine it in connexion with the context. As Dr. Burton observes, 
 Trypho had said to Justin, '* You are attempting to demonstrate a thing, 
 which is incredible and almost impossible, that God submitted to be born 
 and became man," p. 292 D. Justin answers that, if he had endeavoured 
 to establish this point by appealing to human authority, Trypho might have 
 justly been indignant ; but he had rested the proof entirely on the autho- 
 rity of Scripture. Justin subsequently asks Trypho, " Do you understand 
 that in the Sacred Scriptures any other person is proposed as an object of 
 worship, and is called Lord and God, besides Him who made this universe, 
 and Christ, who has been proved by so many quotations from Scripture to 
 have been born a man? " Trypho rejoins, " How can we admit it, when 
 this lengthened discussion has turned upon the inquiry whether there is 
 another (God) besides the Father only?" Justin then quotes Isa. hii. 8 : 
 "Who shall declare His generation?" to prove that the Messiah was not 
 to be the seed of the race of man. " How then," replies Trypho, " was it 
 said to David that God should take to Himself a Son out of his (David's) 
 loins, etc. ? " Justin endeavours to explain this seeming contradiction ; 
 and then proceeds to charge the Jewish teachers, firstly, with saying that 
 those passages in the Septuagint translation which were directly opposed 
 
24 Some Account of the 
 
 respect to Christ's first coming, been accomplished in John the 
 Baptist ; and that before Christ's second Advent, EHas would 
 
 to their own opinions, were not extant in the original ; secondly, with 
 affirming that those predictions which could in any way be accommodated 
 to events in the time of Solomon, Hezekiah, etc., were intended to refer to 
 those monarchSj and not to the Messiah ; and thirdly, when they were 
 compelled to confess that there were passages in Scripture which clearly 
 spoke of the Messiah as suffering, and as an object of worship, and as God, 
 with taking refuge in the cavil that this (Jesus) was not the Messiah ; 
 though they admitted that the Messiah was to come, and to suffer, and to 
 reign, and to be worshipped as God. *'And we bring those scriptures 
 before them which prove clearly that Christ was both liable to sufiFering, 
 and was to be worshipped, and was God, which also we set before you, 
 which things they necessarily agree to be said of Christ, but they dare 
 to say that this is not Christ. But they confess that He is to come, 
 and to suffer, and to reign, and to be worshipped as God, which is 
 ridiculous and foolish, as I will show." «? ^' av xiyuijuv a.lro7s ypcupa.? «? 
 diee.pp*idt]v tov 'Kpiirrov xoci tcc^'/jtov zat 7rpoff>cvv'/ircv xai @iov aTooiiKvvoufftv, a; xai 
 Tpoxvi<r7op'/iira, v/mv, TauToci lis XpiffTov ^£v upritr^ui ava.yy.oc.^of/.ivoi (rvvrl^ivTUi, 
 ToZrov 01 f/,Y) iivui Tov Xpitrro)! ToXfAuffi Xiyiiv. Ikivcntr^oit ^i xoci <TcihTv, xoi) 
 (iaffikivcrai, xat •^poffKuvnTov ytvitrSxi @iov o/ucoXoyoviriv, oTip ytXoTov xa) avonrov, o 
 of/,oia>s KTTohii^u (p. 294 C, the passage translated by Dr. Burton). This 
 passage, therefore, taken in connexion with the context, far from proving 
 the belief of the Jews in Justin's time to have been thai the Messiah, uOio 
 was to come, was God, proves, on the contrary, that Trypho and his com- 
 panions entered upon the inquiry, not only not entertaining such a belief, 
 but most unwilling to entertain it ; and that it was only by compulsion, as 
 as it were, av^yxa^fl^sva/ — because they could not elude the force of the 
 express declarations of Scripture — that they admitted the prophetic descrip- 
 tions of the Messiah to imply that He was God. In confirmation of this 
 interpretation, I would refer the reader to the admission made by Tiypho, 
 p. 302 C, which Allix has noticed. 
 
 If any reliance can be placed on Justin's authority, the Jews of his day, 
 as Allix expresses himself, did not believe that the Messiah was to be any 
 other than a mere man, who was to be selected from the rest of His 
 countrymen on account of His strict observance of the Mosaic law, pp. 
 291 B, E, 267 D. They suspected that the time fixed for His coming 
 by the prophets had passed, but affirmed that He was living in a state 
 of obscurity, and would remain ignorant of His high character and destina- 
 tion, until He should be anointed and made manifest by Elias, pp. 226 B, 
 336 D. 
 
WiH tings of Justin Martyr. 25 
 
 himselt appear. Justin further contends that the Messiah 
 must have already come/ because, after John the Baptist, no 
 prophet had arisen among the Jews ; and they had lost their 
 national independence agreeably to the prediction of Jacob.^ 
 Trypho now calls upon Justin to show that in the Old Testa- 
 ment mention is ever made of another God, strictly so called, 
 besides the Creator of the universe.^ Justin answers that, 
 whenever in Scripture God is said to appear to man, we must 
 understand the appearance to be of the Son, not of the Father ; 
 as when God appeared to Abraham at the oak of Mamre,* to 
 Lot,^ to Jacob,^ feo Moses out of the burning bush/ and to 
 
 ■^ P. 270 E. In p. 314 A, Justin says that the spiritual gifts, formerly 
 conferred singly upon the Jewish kings and prophets, were all united in 
 Christ, agreeably to Isa. xi., on which Trypho had founded an argument 
 against Christ's divinity. 
 
 ^ P. 271 E. Gen. xlix. lo. According to Justin, Gen. xlix. ii and 
 Zech. ix. 9 were prophetic of the calling of the Gentiles, pp. 272 C, D, 
 273 A. But Gen. xlix. ii contained other predictions. The words, 
 "he washed his garments in wine, and his clothes in the blood of the 
 grape," were prophetic of the washing of the sins of mankind by Christ's 
 blood, inasmuch as true believers are His garments. Since, also, the 
 blood of the grape is the gift of God, not the produce of human 
 labour, this verse predicted that Christ was to have blood, but not 
 blood derived from a human source, pp. 273 E, 2S6 D, 301 C; See 
 ApoL i. p. 74 B (p. 41). 
 
 ^ P. 274 B. Trypho admits that the word God is often used in a lower 
 signification, as when God is called the "God of gods." See also pp. 
 269 B, 293 C. 
 
 ^ P. 275 A. Gen. xviii. 340 D, 356 A. According to Trypho, the 
 Jews understood that God the Father appeared in the first instance, and 
 then three angels in human form, two of whom were sent to destroy 
 Sodom, the third to announce to Sarah that she would have a son. See 
 p. 342 A. 
 
 ^ Pp. 236 D, 277 A. Gen. xix. 
 
 6 P. 280 D. Gen. xxviii., xxxii., xxxv. Pp. 313 A, 354 D, 355 E. 
 
 7 Pp. 282 C, 340 D, 357 E. Ex. iii. 2. Trypho says that an angel 
 appeared to Moses, though God the Father conversed with him. See 
 ApoL i. pp. 95 B (72), 96 C (79). 
 
26 Some Accotmt of the 
 
 Joshua.^ Justin also appeals to Ps. ex. and xlv. to show that 
 David speaks of another Lord and God besides the Creator 
 of the universe ; and quotes Prov. viii. and Gen. i. 26, iii. 22, 
 to prove the pre-existence of Christ.- 
 
 After these digressions Justin resumes his proof that the 
 Messiah was to be born of a virgin, and quotes Isa. liii. 8, 
 Ps. xlv. 7.^ Trypho, however, interrupts him, and says that 
 although Jesus might be recognised as the Lord, and Messiah, 
 and God by the Gentiles, the Jews, who were the worshippers 
 of God, Who made Him as well as them, were not bound to 
 recognise or worship Him.'* Justin, in answer, quotes Ps. xcix. 
 and Ixxii. to show that, even among the Jews, they who 
 obtained salvation obtained it only through Christ. But what, 
 rejoins Trypho, are we to say to the words which the prophet 
 Isaiah speaks in the name of God Himself, " I am the Lord 
 God ; that is My name : I will not give My glory to another " ? ^ 
 Justin replies, that Scripture cannot contradict itself If we 
 are unable to reconcile, entirely to our satisfaction, those 
 passages in which God declares His absolute unity with those 
 in which He speaks of Christ as God, we ought to rest assured 
 that they are reconcileable, though our imperfect faculties may 
 be unequal to the task. In this case, however, the context 
 plainly shows that God meant to say that He would give His 
 glory only to Him Who was to be the Light of the Gentiles, — 
 that is, to Christ. 
 
 Justin now returns once more to Isa. vii.,^ and to the proof 
 that the Messiah was to be born of a virgin, but is interrupted 
 by Trypho, who tells him that he ought to be ashamed of 
 
 1 P. 286 A. 
 
 2 p. 285 A. In Gen. i. 26 the Jews contended that God addressed the 
 words " Let us make man," etc., either to Himself or to the elements. 
 
 3 Pp. 286 C, 301 B. * P. 287 C. 
 ° Isa. xlii. 8, p. 289 B. « P. 290 D. 
 
W^dtings of Justin Martyr. 27 
 
 narrating stories respecting the birth of Christ which could 
 only be compared to the fables 1 current among the heathen 
 respecting the birth of Perseus from Danse, and the descent of 
 Jupiter under the appearance of a shower of gold. It would 
 be better at once to say that the Messiah was a mere man, 
 elected to the office on account of His exact compliance with 
 the Mosaic law, than to hazard the incredible assertion that 
 God Himself submitted to be born and to become a man.^ 
 Justin, in answer, again quotes Isa. liii. 8,^ in order to prove 
 that the Messiah was not to be born after the ordinary manner 
 of men; and asserts that when Isaiah, vii. 14, said, " A virgin 
 shall conceive," etc., he intended to interpret the promise made 
 mystically to David in Ps. cxxxii. 11, which had been alleged 
 by Trypho to show that the Messiah was to descend, in the 
 natural course of generation, from David. In this part of the 
 Dialogue, Justin observes that in some instances the Jews 
 denied the genuineness of the passages which directly confuted 
 their opinions; in others, applied passages, manifestly pro- 
 phetic of the events of the Messiah's life, to the actions of 
 mere men; and when they were obliged to confess that a 
 passage did apply to the Messiah, they took refuge in the 
 assertion that Jesus was not that Messiah; but- that the 
 Messiah was still to come, and to suffer, and to reign, and to 
 be adored as God. Justin quotes also Isa. xxxv. to show that 
 the Messiah was to effect miraculous cures. ^ After charging 
 
 1 Tp. 291 B, 297 B. Justin contends that this fable, and others of a 
 similar nature,— as the stories of Bacchus, Hercules, ^sculapius,— were 
 mere corruptions of the predictions of the Old Testament respecting the 
 Messiah, put forth by the devil for the purpose of deluding mankind. He 
 makes the same observation respecting certain ceremonies introduced into 
 the mysteries of Mithras, pp. 294 E, 296 B, 304 B. 
 
 2 P. 291 C. '^ Bp. 293 D, 301 B. 
 
 '* P. 295 E. In p. 308 C, Justin contends that Jesus was the Messiah, 
 because the predictions which He delivered respecting the rise of heresies 
 after His ascension, and the sufferings which His followers would undergo, 
 had been exactly fulfilled. See pp. 254 A, 271 B. 
 
2 8 Sojue Account of the 
 
 the Jewish teachers with having expunged from the Septuagint 
 version several passages clearly prophetic of the Messiah, ^ and 
 quoting portions of Scripture, some of which he had before 
 alleged, to prove that the Messiah was not to be born after the 
 ordinary manner of men, he proceeds to show that Isa. vii. 
 could not apply to Hezekiah, but was fulfilled in Jesus.^ 
 
 Trypho now inquires of Justin whether he really believed 
 that Jerusalem would be rebuilt, and all the Gentiles, as well 
 as the Jews and proselytes, collected there under the govern- 
 ment of the Messiah ; or whether he merely professed such a 
 belief, in order to conciliate the Jews.^ Justin, in answer, 
 admits that this belief was not universal among the orthodox 
 Christians; but that he himself maintained that the dead 
 would rise again in the body and live for a thousand years 
 in Jerusalem, which would be rebuilt, and beautified, and 
 enlarged : he appeals in support of his opinion to Isaiah, and 
 to the Apocalypse, which he ascribes to John, one of Christ's 
 apostles. 
 
 Justin having produced several passages from the Old Testa- 
 ment * in which he finds allusions, sufficiently fanciful, to the 
 particular mode of the Messiah's death, and to the Cross, 
 Trypho rejoins, "The whole Jewish nation expects the Messiah. 
 1 also admit that the passages of Scripture 'which you have 
 quoted apply to Him ; and the name of Jesus or Joshua, given 
 to the son of Nun, inclines me somewhat to the opinion that 
 your Jesus is the Messiah. The Scriptures, moreover, mani- 
 
 ^ P. 297 E. - P. 302 C. 
 
 ^ P. 306 B. See also pp. 312 C, 368 A, 369 A. In p. 346 B, Justin 
 says that the sacrifices which will then be offered to God will be the 
 spiritual sacrifices of prayer and praise. 
 
 * Pp. 312 E, 316 E, 259 C, 338 B. The Jews seem to have been at a 
 loss to understand why Moses, who forbade them to make any likeness of 
 any creature, set up the brazen serpent, pp. 322 B, 339 A. Compare 
 Apol i. p. 90 B (68). 
 
Writings of Justin Alar^tyr. 29 
 
 festly predict a suffering Messiah ; but tliat He should suffer 
 death upon the Cross, the death of those who are pronounced 
 accursed by the law, fills me with perplexity." Justin answers, 
 that the curse applied only to those who were crucified on 
 account of their transgressions; whereas Christ was sinless, 
 and submitted to this ignominious death, in obedience to the 
 will of His Father, in order that He might rescue the human 
 race from the penalty due to their sins.^ After quoting Ps. 
 iii. 5, Isa. Ixv. 2 and liii. 9, as prophetic of the Messiah's 
 crucifixion and resurrection, Justin shows at considerable 
 length that Ps. xxii. is descriptive of the perfect humanity, — of 
 the sufferings, death, and resurrection of the Messiah. ^ 
 
 Justin comes at last to speak of the conversion of the 
 Gentiles;^ and contends that the Christians are the true 
 people of God, inasmuch as they fulfil the spiritual meaning of 
 the law, and do not merely conform, like the Jews, to the 
 letter. They have the true circumcision of the heart ; •* they 
 are the true race of priests dedicated to God,^ and typified by 
 Jesus the High Priest in the prophecy of Zechariah ; ^ they 
 offer the true spiritual sacrifices which are pleasing to God, 
 agreeably to the prophecy of Malachi ; ^ they are the seed pro- 
 
 ^ Compare p. 338 13. 
 
 2 P. 324 C. The Jews denied that this Psalm was prophetic of the 
 Messiah. The mode in which Justin explains an expression in the Psalm, 
 from which it might be inferred that Christ was ignorant of His own fate, 
 is worthy of attention, p. 326 B. 
 
 ' P. 335 E. The Jews appear to have applied some of the passages 
 which predict the conversion of the Gentiles to the proselytes, as Isa. 
 xlix. 6, p. 350 C. 
 
 * P. 342 A. 
 
 ^ " We are the true priestly race of God " {uf>x,'ii>o!.riKiv to uXn^ivov y'tm 
 i<riu,h rod BioZ), p. 344 C. " We are the true spiritual Israelites " {'l<rpcc»x,Ti- 
 xov ryap 70 aXn^tvov -rnv/^aTtx-ov. x. r. I.), p. 228 E. "We are a holy 
 people " {kxo'; Hyios e<r^sv), pp. 347 B, 365 D, 353 B, and 366 A. 
 
 ^ iii. I, pp. 342 C and 344 C. 
 
 7 i. 10. The meaning affixed to this prediction by the Jews was that 
 
30 Sojjie Account of the 
 
 mised to Abraham,^ because they are actuated by the same, 
 principle of faith which actuated Abraham, — they are, in a 
 word, the true Israel.^ 
 
 Justin concludes with enumerating the benefits conferred 
 upon the Jews by God, and reproaching them with their ingrati- 
 tude.^ They had at last filled up the measure of their 
 iniquities by crucifying His only-begotten Son ; and they still 
 persecuted His disciples, although it was evident that the 
 capture of Jerusalem,^ and the destruction of their temple by 
 the Romans, was a punishment inflicted on them for their 
 rejection of Jesus, and for that only, since they were no longer 
 addicted to the idolatrous practices which had drawn down the 
 vengeance of the Almighty on their forefathers. Their only 
 hope, therefore, of safety lay in repenting of their transgressions, 
 renouncing the errors of their teachers, and cordially embracing 
 Christianity. 
 
 Although I am far from wishing to deny that there are in 
 this Treatise many weak and inconclusive arguments, many 
 trifling applications and erroneous interpretations of Scripture, 
 many attempts to extract meanings which never entered into 
 the mind of the Sacred writer, yet I cannot think it deserving 
 of the contempt with which some later critics have spoken of 
 it. It proves at least that the state of the controversy was not 
 essentially different in the days of Justin from its present state; 
 that after the lapse of seventeen hundred years the difficulties. 
 to be encountered in disputing with the Jews, the objections 
 
 God rejected the sacrifices offered by those who then inhabited Jerusalem, 
 but accepted, as sacrifices, the prayers of the Jews who were dispersed by 
 the Captivity, p. 344 E. 
 
 ' P. 347 C. 2 Pp. 349 E, 352 E, 355 B, 359 1^- 
 
 3 P. 360 D ad fin. 
 
 * The application of the prophecy of Noah to the Jews and Romans 
 deserves attention, p. 368 B. 
 
Writings of Justin Martyr. 3 1 
 
 to be answered, the prejudices to be overcome, are nearly the 
 same. It supplies us also incidentally with some curious facts, 
 illustrative of the spirit by which the Jews and Christians were 
 mutually actuated towards each other. With respect to the 
 sentiments entertained by the Christians towards the Jews, we 
 find Trypho, p. 263 C, inquiring whether they who lived 
 according to the Mosaic law would be saved. Justin answers, 
 that as the Mosaic law comprehended the unchangeable and 
 fundamental principles of morality, they who had lived up to 
 it before the coming of Christ would be saved through Him ; 
 and after His coming they also would be saved who observed 
 the whole law, both moral and ceremonial, provided that 
 they believed the crucified Jesus to be the Christ of God, and 
 did not attempt to force the observance of the ritual law upon 
 others. He admits, however, that many thought otherwise, 
 and contended that the observance of the Mosaic rites was 
 incompatible with the profession of Christianity. Thus the 
 Gentile converts in Justin's age, and the Jewish in the apostolic 
 times, appear to have been equally ready to act on the prin- 
 ciple of exclusion. On the other hand,^ we learn that the 
 Rabbis forbade their hearers to hold any intercourse with the 
 Christians; 2 that they pronounced curses against them in 
 the synagogues ; ^ and that they sent persons into every part of 
 the civilised world with directions to denounce Christianity as 
 a pestilent heresy, and to misrepresent the conduct and morals 
 of its professors."^ Justin speaks of the proselytes as animated 
 by a more bitter spirit of hostility than the Jews themselves. ' 
 
 1 See Wilson's Illustration, etc., c. xi. ^ Pp. 256 C, 339 D. 
 
 3 Pp. 234 B, 266 E, 321 D, 323 D, 345 A, 363 D, 366 E. From the 
 last passage it appears that the curse was pronounced after the conclusion 
 of the prayers. See Jerome in Esaiam v. 18, xlix. 7, lii. 4, and in Amos 
 i. II, where he says that the Jews cursed the Christians under the name of 
 Nazarenes. See Apol. i. p. ^'J A (45). 
 
 * Pp. 234 E, 335 C, where the charges against the Christians are men- 
 tioned more in detail. 
 
 ^P. 350 E. 
 
32 Some Acco7mt of the 
 
 He ridicules the trivial questions on which the Jews wasted 
 their time and labour,^ and censures their cavilling temper.^ 
 He charges them with denying Christ through fear of perse- 
 cution,^ with entertaining low and unworthy notions of God,* 
 and with corrupting the Septuagint version.^ With respect, 
 however, to the last charge, the Christians appear to have been 
 more justly liable to it than the Jews.^ Justin further affirms 
 that the Jews were allowed by their Rabbis to have a plurality 
 
 ' Pp. 339 D, 340 B. 2 p, 343 c. 3 Pp. 258 C, 262 E. 
 
 * P. 341 E, Justin accuses them of anthropomorphism. See p. 364 A. 
 ^ Pp. 297 C, 349 A. . See also p. 343 D. Justin's specific charges against 
 the Jews were — 
 
 I. That they had suppressed a passage in Ezra, in which the Passover 
 was represented as a type of the Redeemer ; but this passage is not now 
 extant in any either of the Greek or Hebrew copies. Lactantius quotes it. 
 Institut. iv. 18. 
 
 II. That they had suppressed a passage in Jeremiah, which, however, 
 is now extant in every copy, both Greek and Hebrew, xi. 19. Justin 
 admits that in his day it was found in some of the copies used in the 
 synagogues. 
 
 III. That they had suppressed another passage in Jeremiah, which is 
 not now found in any copy, either Greek or Hebrew. This passage is 
 cited more than once by Irenaeus, who in one instance ascribes it to 
 Isaiah. L. iii. c. 23 ; 1. iv. c. 39, 56, 66 ; 1. v. c. 31. 
 
 IV. That they have suppressed the words ctvo rod l,6xov ("from the 
 cross ") in the 96th Psalm, ver. 10. In the Epistle of Barnabas, chap, viii., 
 we find the following passage: "that the kingdom of Jesus from the 
 cross " {oTi -A ficKTiXita. rod 'l^ffov Wi tm ^vXm), from which w^e may infer that 
 the author had cctto rov ^Cxov in his copy ; but there is nothing correspond- 
 ing to the passage in the old Latin version. The reading was known to 
 Tertullian and many of the Fathers ; and Le Nourry says that it is found 
 in some manuscript psalters of great antiquity. See Apol. i. p. 80 B (50), 
 and Dr. Bernard's Note on Cotelerii Pair. A postal. 
 
 Justin further charges the Jews with having erased a passage containing 
 an account of the mode of Isaiah's death, p. 349 B. 
 
 *5 Some writers have thought that Justin himself was the guilty party. 
 See Thirlby's note on p. 297 B, and Pearson O71 the Creed, Article v. 
 p. 242, 5th ed. The Jews asserted that the version of the Septuagint was 
 in some places incorect. P. 294 B. 
 
Wj 2 tings ofjztstiii Martyr. ^sZ 
 
 of wives, and that the polygamy of the patriarchs was alleged 
 in defence of the practice.^ 
 
 There is in p. 307 A an enumeration of Jewish sects, in 
 which the names of the Genistse, Meristse, and Helleniani 
 occur; of the former two, Isidorus, Origin, viii. 4, p. 63, 
 has given some, though not a satisfactory account; of the 
 Helleniani, no trace, I believe, is to be found in any other 
 writer. 
 
 Without meaning to lay any particular stress upon the 
 
 authority of Justin in such matters, I will observe that he 
 
 appears not to have recognised any other than circumcised 
 proselytes.^ 
 
 CHAPTER II. 
 
 THE OPINIONS OF JUSTIN RESPECTING THE A0r03 
 AND THE TRINITY. 
 
 Having given the above short account of the genuine works 
 of Justin which have descended to our times, we will proceed 
 
 1 P ^.6^ E According to Justin, a great mystery was concealed under 
 the polygamy of the patHarchs : "And David's one act of transgressK-n 
 
 vkh the wife of Uriah shows, O men, I say, that the patnarchs had many 
 :tes without committing fornications, but they had a certam arrangemen 
 and practised many mysteries." .«- ^ .]; ^l -- ^^[^'^^2^1 
 
 /,.« ^«VT« 2; «iT^v ^Tsrsxsrr.. P. 371 A. See p. 364 ti. 
 
 2 p. 351 D. 
 
34 Souie Account of the 
 
 to the examination of his opinions; and will in the first place 
 consider what he has delivered respecting the Aoyos, and the 
 doctrine of the Trinity. That he asserted the divinity of the 
 Aoyos, and a real Trinity, is admitted even by those who are 
 most anxious to prove that the early Christians were Unitarians ; 
 but they endeavour to invalidate his testimony by contending 
 that he was the first who openly maintained these doctrines, 
 which were suggested to him by the writings of Plato — in 
 other words, that he was the first who corrupted the Gospel, 
 by endeavouring to engraft the notions of Gentile philosophy 
 upon its sublime but simple truths. That Justin had studied 
 and admired the Platonic philosophy we know from himself, 
 but that he was indebted to it for the doctrines of the divinity 
 of the Aoyo?, and of the Trinity, is a position to which we 
 cannot yield our assent ; because, in the first place, no 
 sufficient proof has yet been produced- that even the germ 
 of those doctrines exists in the writings of Plato ; and because, 
 in the next place, his own references to those writings are 
 wholly at variance with the position. 
 
 The design of his two Apologies is to give an accurate 
 description of the faith of the Christians, and to remove the 
 prejudices which existed against them in the minds of the 
 heathen. One of these prejudices was that they worshipped 
 a crucified man.^ Not so, he replies; the object of our wor- 
 ship is the Divine Aoyo?, who was content to become incarnate, 
 and to die on the Cross for the sake of mankind. Now a^ 
 
 ^ "For here they look upon it as downright madness to assign to a 
 crucified man the next place to the immutable, eternal God, parent of all 
 things, being entirely in the dark, as to the mystery of this order ; and 
 therefore I advise you to give diligent attention while I expound it to 
 
 VOU." ivTav0x yap fiaviocv rif/.uv x,X7U(paUovTa.i, diVTipocv ^eopetv, fiiTK tov 
 ocrpi'TTTOv KCii a.i) ovto. &tov xcc] yivv/iTopa, tmv aTavr&iv, at^pca-Ttu ffTavpuditTi 
 ^i^nvai rif/.0L5 Xiyovris, ccyMOovvriS ro Iv toutm f^u(rTr,piov cu Tpo(ri^iiv Vfun;, 
 
 \lnyov,uivuv rtf^Mv, -Trporpi-Tr'oy.'Jcc. P. 6i A (i8). Compare p. 68 A (31), 
 90 B (68). 
 
Writmgs of Justin Martyr. 35 
 
 Justin's wish was to render the doctrines of Christianity as 
 acceptable as possible to the Gentiles, by pointing out features 
 of resemblance between them and the tenets of the philo- 
 sophers,! it is reasonable to suppose that he would not fail to 
 allege those passages of Plato's writings which he conceived to 
 afford the strongest confirmation of his opinions respecting the 
 Aoyos and the Trinity. What, then, are the passages which he 
 produces ? One from the Titncens,'^ to prove that when Plato, 
 speaking of the Person who is second to the Supreme God, 
 said, " He expressed Him in the universe in the figure of the 
 letter X," he alluded to the brazen serpent set up by Moses in 
 the wilderness, but did not understand that the serpent was 
 typical of the Cross of Christ. Another passage^ quoted by 
 
 ' "Not that the doctrines of Plato are alien to those of Christ, but that 
 they are not wholly the same, as is also the case with those of others, as 
 the Stoics, poets, and historians." ol^if^ on uXXoTpid, lim rk UXkth/vo; 
 ^thoiyfjcara rov T^pitfrov, aXX' oti olx strri TKvr/i ofioix, ufforip o\jh\ to. tuv 
 eiWuv, IruiKMy ts, Kai ttoivituv, tta) ffvyyputp'iuv. P. ^1 B. Compare 
 
 66 C (28). 
 
 ^ The passage in Justin runs thus : »«/ to Iv t« -rapa. Tixaruvt Ttfji.rx.'Ku 
 (pvfftoXoyovf/.ivov Tipi rou vtov tov @iou, on Xtyii, i^ikitiv avrov iv ru "^xvr), 
 'Trtx.pa. ^UxTiwi Xaj8&»v ofjco'iwi iIttiv. P. 92 E (72). But Plato in the place 
 alluded to is speaking of the creation of the soul of the universe. 
 TOivrviv ovv <rhv ^vtr-a.<nv •ffa.ira.v oi^Xm Kocvk fir,xo; ff^'icra,;, fz'-ff»iv •■rpo$ /niay,v 
 SKOiTipav ecXX^Xxii, oTov ^, Tf/xrIiKXav, xnTiza/u.-^piv lU xvkXov, P. 36, tom. 
 iii. ed. Serr. 
 
 3 "And finding by Moses that the Spirit of God moved upon the face of 
 the waters, he likewise mentions a third, for he gives the second place to the 
 Logos of God decussated upon the world, and the third place he assigns to 
 the Spirit which is said to move upon the face of the waters, thus expressing 
 himself; 'The Third about the Third.'" fcu) to sItsTv auTov TptTov, i-ruVn, 
 
 us TpoitTofz.it, l^civtu Tuv ti^drtuv aviyvcj VTO Mcoa-ius t'lp'/if^ivov STK^ipScrffoci to tou 
 @iov Tvsvficoi. ^suTipoiV filv yocp ^Mpa.v TOf 'ffctpu, &-0V Xoyai, ov Ki^iccffPai tv tm 
 <7ra.vri 'i<pn, Vt^uffr Tny ^l Tpirnv tm Xi^SUti l^np'-pitr^cci tm voccti TVfjf^ccTi, utmv, 
 
 TO, Ti TpiTo, Tip) Tov TpiTov. P. 93 B {'J2). Thc passagc in Plato runs thus : 
 "All things about the King of all and on account of Him, this is the 
 cause of all good ; the Second about the Second, and the Third about 
 
 the Third." Tip) tov To-vtuv fooanXia. vivT ierr), ku.\ Ixiivou 'iviKO. tu-vtu.' kol) 
 
3 
 
 6 Some Account of the 
 
 Justin is from the Second Epistle, where he endeavours to 
 discover an allusion to the Trinity in the words, "The Third 
 about the Third," in which he supposes Plato to have referred 
 to the description of the Spirit moving on the face of the 
 waters, in the first chapter of Genesis. It is utterly impossible 
 that passages like these should have been the sources from 
 which Justin originally drew his notions respecting the Ao'yo? 
 and the Trinity. 
 
 If we turn to the Dialogue with Trypho, we learn that the 
 Jews as well as the Gentiles objected against the Christians 
 the divine honours paid by them to a crucified man. How 
 does Justin answer the objection ? By alleging passages from 
 the Old Testament, from which he proves that Christ, Who 
 preached and was crucified under the Emperor Tiberius, was 
 the Aoyos, made flesh, Who had before conversed with the 
 patriarchs ; and Whom, together with the Holy Spirit, the 
 Father addressed w^hen He created man. Are we, therefore, 
 to conclude that he was indebted solely to those passages for 
 his knowledge of the doctrines of the Divinity of the Aoyos and 
 the Trinity ? Yet this surely is as reasonable a conclusion as 
 to infer, from the passages before cited, that he borrowed them 
 from Plato. In both instances he used arguments which he 
 
 IztTvO a'lTlOV OiTUVTUV TUV KOCXUV. %iU7ip0V ^\ 9flfl, TU, ^iVTipX' Kx) TftTOV T-pi, 
 
 ra rpira. P. 312, tom. iii. Compare Dial. p. 220 C. "And to consider 
 this greatest and most noteworthy work, the remaining Second and 
 Third." ««/ tovto fxiyiarov xa) Tiy,tei>TCcrov ipyo)> Tiyilffioci, roc, oi 'koi'ffa. oivnpv, 
 xk) TptTtx. If the Hortatory Address to the Greeks was the composition of 
 Justin, the argument acquires still greater force ; for though the author of 
 that work mentions many of Plato's opinions respecting the nature of God, 
 the creation of the world, etc., which he supposes to have been borrowed 
 from the writers of the Old Testament, yet he is wholly silent concerning 
 the Aoya,-. Indeed, Justin's repeated assertion that Plato was indebted to 
 the writings of Moses and the prophets for whatever right notions he 
 possessed on the subject of religion, is incompatible with the supposition 
 that he would himself borrow doctrines horn Plato. 
 
Writings of Justin Martyr. t^^ 
 
 deemed most likely to have weight with the persons whom 
 he was addressing. He was anxious to persuade both the 
 Gentiles and the Jews that the writings which they respec- 
 tively esteemed of the highest authority contained intimations, 
 however obscure, of those sublime doctrines ; but the sources 
 from which he himself derived the knowledge of them were 
 the rule of faith handed down in the Church, and the writings 
 of the New Testament. I mean not to affirm that the notions 
 which he imbibed in the schools of heathen philosophy have 
 not affected his language in speaking of the doctrines : I say 
 only that he did not derive the doctrines themselves from that 
 source. 
 
 Another circumstance well deserving consideration is the 
 manner in which Justin mentions these doctrines. He 
 uniformly speaks of them as held not by himself alone, or 
 the more enlightened few, but by all the members of the 
 Christian community. Had he been conscious that he was 
 broaching opinions either utterly unknown or not generally 
 received in the Church, he would surely have deemed it 
 necessary to allude to the fact ; and to anticipate the charge, 
 to which he obviously exposed himself, of misrepresenting the 
 tenets of the Christians. He has indeed been accused of 
 betraying this consciousness in a passage in the Dialogue ivith 
 Trypho^ where he admits, if we may believe the Unitarian 
 
 ' Justin had been contending that, even if it could not be proved that 
 Christ was God, the Son of the Ruler of the universe, and born of a 
 virgin, yet it did not therefore follow that the Jews were justified in 
 rejecting Him ; since, though a man born of men, He might have been 
 elected to be the Messiah. He then goes on : ««' ya-f £'V' -r/i-sj, ^ <P''A.fl/^ 
 j'Xsyov, a'xo toZ 'h/niripov yivovs ofAoXoyoZvn; tclrov ^piffrh iTvai, Kv^p^rav ll i> 
 KV&pMTcov yivofiivov cc-ro(peenofiiv6r of; oh trvvr'th[^ui. ovV uv TXiTtrroi rccura. ftot 
 lola.ira.vTi; u^ronv, IvitP/i oU a.v$pu-7ruo,s h^dyf^airi KiKiXii(ri^i6a. i-r avTod tov^ 
 XpiffroV 'Tuha^xi, ocXXa. toTs ha, rZv /.taKapiuv 9epo(pnrZv x.yipv^6i7(n, ko.) ^/ c^.hrov 
 h'^axh7<r,. P. 267 E. This passage has exercised the ingenuity of the 
 commentators. The Latin translation in Thirlby's edition is as follows : 
 
38 Some Accotmt of the 
 
 writers, that the majority of Christians in his day regarded 
 Christ as a mere man, born after the manner of men. The 
 passage is not without difficulty ; but the sense put upon it by 
 the Unitarians is at variance with every sound principle of 
 interpretation. The fact, moreover, that, among the other 
 charges urged against the early Christians, they were accused 
 of worshipping a crucified man, is scarcely compatible with the 
 supposition that the doctrine of the mere humanity of Christ 
 was the prevalent opinion among them. In a word, the whole 
 tenor of Justin's language is irreconcil cable with the theory 
 that he invented, or at least first published, the doctrines of 
 the Divinity of the Aoyos and of the Trinity. 
 
 "Sunt enirn nonnulli, o aniici, dixi, ex genere nostro profitentes ipsum 
 Christum esse, sed hominem ex hominibus genitum esse affirmant. Quibus 
 non assentior; neque id sane multi qui in eadem mecum sententia sunt " 
 (though ToZra, is in the text, the translator appears to have read ra.v7a.) 
 "dixerint. Siquidem jussi-sumus," etc. Bull, instead of hf^tripov, would 
 read vf^iripov, and understand the expression vy-iripov y'ivovs of the Jewish 
 Christians. This correction derives support from the expressions a.'^o tov 
 yivov? Tov vfiiTipov, avo rov yivov; vf^uv, which are frequently applied by 
 Justin to the Jews. I am inclined, however, to retain yifMTipov, and to 
 translate thus : "For there are some, my friends, of our race (Christians, 
 as opposed to Jews, v^ui-r-cpov yUo?) who confess that He was the Christ, 
 but affirm that He was a man born of human parents, with whom I do not 
 agree ; nor should I, even if very many of those who think as I do were 
 to say so, since we are commanded by Christ to attend, not to the doctrines 
 of men, but to that which was proclaimed by the blessed prophets and 
 taught by Himself;" where I understand the words ^Xua-roi ratlrx fioi 
 lo^dtTcivTis to mean those who agreed with Justin in professing Christianity. 
 But, whether this translation is correct or not, the word Tms, opposed as 
 it is to irXiTiTToi, is alone sufficient to prove that the doctrine of the mere 
 humanity of Christ was the opinion of the minority, and that a small 
 minority, in the time of Justin. Wilson, Illustration, etc., p. 152, trans- 
 lates the passage nearly as I do: "There are some of our race who 
 acknowledge Him to be Christ, yet maintain that He was a man born 
 of human parents ; with whom I do not agree, nor should I, if very many, 
 who entertain the same opinions with myself, were to declare " for this 
 doctrine. 
 
Writings of Jitstiii Mm^tyr. 39 
 
 Some writers, in order to remove from the early Fathers the 
 charge of borrowing their doctrine respecting the Aoyos from 
 Plato, point out the Apocryphal Books of the Old Testament, 
 the works of Philo, and the traditional interpretations of 
 Scripture current among the Jews of our Saviour's time, and 
 preserved in the Chaldee Paraphrases, as the sources from 
 which the language of the early Fathers respecting it was 
 derived ; but they are not, as it appears to me, borne out in 
 their opinion by the works of Justin Martyr. A large portion 
 of his Dialogue with Trypho is occupied in proving that, when- 
 ever God is said in the Old Testament to have appeared to 
 the patriarchs, it was, in fact, the Aoyos Who appeared. How 
 greatly would he have added to the force of his arguments, if 
 he had shown that this interpretation of the passages in 
 Scripture to which he appealed was in strict conformity with 
 the tradition of the Jewish Church ! But neither he nor his 
 opponent seems to have entertained the slightest suspicion 
 that any such traditional interpretations existed. I mean not 
 to allege Justin's silence as a proof that they did not exist, 
 but that, even if they did exist, it is most improbable that he 
 derived his own opinions from them. 
 
 Having, as we think, satisfactorily replied to the charge 
 which has been brought against Justin of corrupting the gospel 
 by an admixture of philosophical notions derived from the 
 -writings of Plato, we will proceed to consider what he has 
 actually delivered respecting the Aoyos and the Trinity. 
 
 In the first Apology^ Justin, when defending the Christians 
 
 ^ P. 60 (17). " Worshipping the Creator of all — we honour the Master 
 Who instructed us in this kind of worship, and Who was born for this very 
 purpose, and crucified under Pontius Pilate, Procurator of Judaea, in the 
 reign of Tiberius Csesar, even Jesus Christ, Whom we know to be the Son 
 of the true God, and therefore hold Him the second in order, and the 
 prophetic Spirit the third." rov "hyiy-iovpyh rovhi rov -rccvTos <rtfiouivoi~-Tof 
 
40 Some Account of the 
 
 against the charge of atheism, says that they worshipped the 
 Creator of the universe, and placed next to Him His Son, 
 and honoured in the third place the prophetic Spirit. In 
 another place the same statement is made with reference to 
 the same charge.^ Again, speaking of the opinions of Plato, 
 Justin says : " For he gives the second place to the Logos of 
 
 ^i^aff'xaXov tj tovtuv yivof^ivov hf^'iv koc) its rovro yivvyiSivra. Inffovv Xpia-roVy 
 <rov ffravpuSivrix. It) Xiovr'iov HiXurov rou yivoy-ivov Iv 'lov^oc'ta if) XP^^"'' 
 Ttfiipiov Ka'ttrxpos \7r1rpo7rov, vlov ochrov rov ovru; @iou ^a^ovTii ko,) Iv ^ivripa 
 X^P'^ '^X"^"^^^} ^^^'^f^^ '■^ "^poiP'/sTtaov Iv Tpirn ra^s/ — Tty-cofjiiv. See, with 
 reference to the Aoyo;, p. 59 E (15). Apol. ii. p. 51 D. 
 
 1 "Him and His only-begotten Son Who has instructed us in what I 
 just now mentioned concerning these evil spirits, and likewise acquainted 
 us with another host of good and godlike ministering spirits, — both These, 
 I say, together with the Spirit, Who spake by the prophets, we worship 
 and adore." aXX' ixuvov rs, kk) rov 'Tta.p avrov vtov iXdovra, xa.) 'hi^a.^avra. 
 YlfiZs Tctvra, KO.) rov ruv ciXXuv i<^o/u,ivuv xcc) l^ofioiovfMvuv ocyocSuv uyyiXuv 
 (rrpxrov, 'ffvivf^a, n ro <Tpo(P'/iriKov irs/So^s^a xa) -prpoiTKuvovfiiv. P, 5^ C. This 
 passage has been alleged by the Roman Catholics to prove that, in the 
 earliest times of the Christian Church, worship was paid to angels. To 
 get rid of the inference, Protestant writers have had recourse to various 
 expedients. Grabe connects kcu rov — arpocrov with ^Sj, and supposes 
 Justin to have meant that " the Son of God communicated the truths (of 
 which Justin was speaking) to us (men) and to the host of good angels." 
 This interpretation he supports by referring to Eph. iii. 10 : "To the 
 intent that now unto the principalities and powers in heavenly places 
 might be known by the Church the manifold wisdom of God." 'iva, yvupiaf/) 
 vZv raJs u.px,^i ^^^ raui l^oufflcci; iv roT; ifoupKviois ^toi tsJj ixxX'/jirtcis h -ttoXu- 
 woUtXoi (ro(pioi rov ©soy. And to Irenseus, lib. ii. c. 55: "The ever co- 
 existing Son of the Father of old time, and from the beginning, ever 
 reveals the Father to the angels, and to the archangels, and to the princi- 
 palities and powers, and to all to whom God will reveal Him." "Semper 
 co-existens Filius Patri olim et ab initio, semper revelat Patrem et Angelis, 
 et Archangelis, et Potestatibus, et Virtutibus, et omnibus quibus vuli 
 revelare Deus." Others, and among them Le Nourry, though a Bene- 
 dictine, connect x.a.) rov — ffrparov with rccura, and Suppose Justin to mean 
 that the Son of God communicated to us these truths (viz. that the 
 demons were not gods), and also the knowledge of the existence of a host 
 of good angels. (We find '^I'^d^ecvros rocuru. Apol. ii. p. 49 A. ih'ilot.\% 
 riiurK. ApoJ. i. p. 99 B. ) Othei's, instead of crparov^ would read 
 
Writings of Justin Martyr. 41 
 
 God decussated upon the world, and the thud place he assigns 
 to the Spirit, which is said to move upon the face of the waters, 
 thus expressing himself, 'The Third about the Third.'" ^ 
 And with reference to the rite of baptism : '' For they are 
 washed in the name of God the Father and Lord of all, and of 
 our Saviour Jesus Christ, and of the Holy Spirit." ^ And again : 
 " In every eucharistical sacrifice we bless the Maker of all 
 things through His Son Jesus Christ and through the Holy 
 Spirit." 3 
 
 When we proceed further to inquire into the manner in 
 which Justin distinguishes between the Persons of the Trinity, 
 
 e-rpxrvyov, and construct for Justin a sentence which, careless as he is, we 
 believe him to have been incapable of writing. One thing is certain — that 
 Justin, who expressly states that there were three objects of Christian 
 worship, the Creator of the universe, His Son, and the prophetic Spirit, 
 could not intend to represent the angelic host as a distinct object of wor- 
 ship. I have sometimes thought that in this passage xu) rov — trrparov is 
 equivalent to ^sra roj — a-rpxrov, and that Justin had in his mind the 
 glorified state of Christ, when He should come to judge the world, sur- 
 rounded by the host of heaven. Compare the Dialogue ivith Trypko, p. 
 247 E. *' For the Son of man will come upon the clouds, even as Daniel 
 foretold, the angels with Him." u$ vlos yxp uvSpu/Ttov Wuvu vKpiXav lxs6- 
 ffiTxi, us Aoivr/i^ if^Yivvffiv, ocyy'iXuv ffuv avTM ctipnivovfiivcuv, Apol. 1. p. 87 B 
 (63). "When encircled with heavenly glory and His host of angels." 
 oTccv fiira ^o^'/is l^ olpxvuv f/i.ira tTis uyysXiKiJs ulrov <rrpxria; k. t. t, oO 
 p. 71 B {■T,']). Justin, speaking of Satan, says: " Who together with all 
 his hosts of angels, and men like himself, shall be thrust into fire, there 
 to be tormented, world without end, as our Christ has foretold." h i]$ to 
 Tup Tif/,(pHffia-^a,t fjLira. rJjj alrou a-rpxria,; kx) tuv iTTofMvuv xv^pcoTwv, xoXxtr- 
 dnffoy,ivovs rov ocripavrov aiuvx, TpoifA-nvvtriv Xpto'To;. In the Dialogue, p. 204 
 A, we find, " that by this arrangement the serpent who has done evil from 
 the beginning, and his angels who are like him, may be destroyed." "v« 
 ^/a rnt olx,ovofj(,la.s ravryis Trovijpsutrx/Mvo; rhv a.px,nv o^i; kx) 01 i^of^oiuhvrs; 
 aura! HyytXoi xxrxXvSucri. See also pp. 327 D, 360 D, and 284 B, wliere 
 Christ is said to have called Himself the Leader of the Heavenly Host. 
 Compare p. 286 A. 
 
 1 Apol. i. p. 93 B (72). ^ Apol. p. 94 A (74). 
 
 ^ lb. p. 98 C (91). 
 
42 Some Accottut of the 
 
 we find that there are certain epithets and expressions which 
 he appHes to the first Person alone, such as Unbegotten,i 
 Ineffable, the Maker and Creator of all things.^ He says ^ 
 
 ^ So I translate ayzviinro?. Waterland, in all these passages, would sub- 
 stitute ayivnroi for aysvvjjraj, vol. iii. p. 248, ed. Oxon. 1823. 'iri TrpcaroroKo; 
 rai ayivvrirw @iZ Iffri. " That He is the first-begotten of the unbegotten 
 Ood. Apol. ], p. 88 A (64). 'T'ov yccf u.'JTo ayiw^rou kcx.) app^rov Qiou 
 Xoyov y,irex, rov &iov ^poirKvvov/u,iv x.cii uyocToif/Av. "We Worship and love 
 
 the Word of the unbegotten God, together with God." Apol ii. p. 51 D. 
 
 bee also p. 50 C. yap ccjpnros 'Pfa.rvip kdu Kvpio; ruv 'ffa.vTuv ovrs ^01 
 cc(p7xrcii ovn 'Tripi'^ard, ovn Kinhvtu, ovn avtirrccrad, «XX' Iv r^ a-vrov x^?"^ 
 o-rou -TToTi fiivti, X. T. i. *' The ineffable Father and Lord of the whole 
 world neither comes to any place, nor walks about, nor sleeps, nor rises 
 up, but remains in His own country wherever that may be." Dial. p. 
 356 E. 70V f^'ovov Kou ayivvriTou x.u.\ apprirou %iov viov. " The Son of the 
 only and unbegotten ineffable God." P. 355 D. rf ayiyvvTM @iu 5;a 
 Tou XpiffTov. "To the unbegotten God through Christ." A^o/. i. p. 85 
 B (60). fiira rev uTpi-ffrov ko.) aii ovra. &iov, "The next place to the 
 immutable eternal God." P. 61 A (18). @'.m li f^ovu rZ uyiw/iTM ^/a roZ vloZ 
 iToi/.iSa. " We come over to the obedience of the only unbegotten God 
 through His Son," P. 61 B (18). Justin, as we have already seen, says 
 that God has no proper name — no name expressive of His essence : 
 the names which we apply to Him are expressive only of His attributes. 
 Thus Apol. i. p. 94 -D (76). ovof/.ci ykp rZ app^TM 0s» ol/'Sui 'i^n il<n7v, 
 "Because we have not any appellation for the ineffable majesty of God." 
 P- 95 C (79)' "^^'^ avuvQ/jiyaffrov &iov XtXeik'/ixivect rZ Mu(nT. "It was the 
 unnameable God Who thus conversed with Moses." Apo/. ii. p. 45 D. See 
 p. 9> f'* !• ovofjicc. dl TO) ^rccvTuv 9rarp) CiToVy ocyivvviTCt) ovn, oIk 'iffTiv. Dial. p. 
 277 B. 'ffa.pa, rov voovfMvov ToiriTyiv ruv oXav. A doubt, however, may 
 arise whether in some cases Justin does not use the word God absolutely, 
 not with reference to the Father, as distinct from the Son and Holy 
 Spirit. 
 
 ^ Thus He is called -reivTeov '^ccrhp xou ^'/i/^iovpyos. Apol. i. p. 57 A (10). 
 'TfoiTtTni rov'hi rov tccvtos, p. 70 B (35)- }'/]f/.iovpyo; tov^s rod -^ravros, 
 pp. 60 C (16), 92 A (70). 'tiff'^'or'/is -zavrm kou ^arhp &ios, pp. 76 E (45), 
 81 C (52), 83 D (57)' ° 'Tor/irhs ruv oXuv &ios x.a) -Tra-rnp. Dial. p. 225 A. 
 'ffavrox.pa.rup kou -pror^rhs ruv oXuv Qios, pp. 234 B, 3 10 A. ';r«r'/;p rZv 
 oXojv KO.) uyivvr,ro; &ios, p. 342 A. 
 
 vTo aXXov rov Iv roic v'Tipovprxvioit «•/ fjcivovro;, xcc.) ovhiv) o(phvro;, n of/.tXvi- 
 travro; 0/ iccvrov trurs, ov Toirrrhv rov oXov ko.) Turipa, voov/Mv. "By Him 
 Who remains always in the highest heaven, and is seen of none, neither 
 
Writings of Justin Martyr. 43 
 
 also that the Father never descended on earth or appeared to 
 man, but remamed always in the highest heaven. 
 
 With respect to the second Person in the Trinity, Justin 
 says that in the beginning, before all created things, God begat 
 from Himself a certain Rational Power, Who is called by the 
 Holy Spirit the Glory of the Lord, sometimes the Son, some- 
 times the Wisdom ; and he illustrates the mode of genera- 
 tion by a comparison borrowed from a fire, which does not 
 diminish the fire from which it is lighted.^ So this Rational 
 Power was generated without any abscission or division of the 
 essence or substance of the Father. Sometimes instead of 
 the word generation, Justin uses emission or prolation.^ The 
 
 holds converse with any except by another's agency, Whom we recognise 
 as the Father and Creator of the universe." Dial. p. 275 A. oh rh 
 ToiYiTViv ruv oXuv Kou 'ffa.r'ipa,^ KO.ra.Xt'Ji'ovra rot, WTtif oupxvov uTuvra, iv oXtyui 
 yTiS u,opitt) <7ri(pa,vSai <rx; offrtfovv^ xav //.iKpov vovv SX"^^) ToXf/,'/jffii uTiTv. ** No 
 one even with little sense will dare to say that the Father and Creator of 
 the universe left the highest heaven, and showed Himself to any one in a 
 small part of the earth." P. 283 B. See also p. 356 E, quoted in note i, 
 p. 56, 357 B. 
 
 1 apx/iv -rpo ToivTuv tmv x.ri/rf4a.Te>JV &ios 'yiyivv/jx.i ^vvocf^lv rtvoc s| lavroZ 
 Xoytxvv, vris xa) §a|« Kvp'iov vTo roZ 'rviVf/.ex.ros tov ocyiov xa'kura.i, To-ri d\ vlo;, 
 Tori 5s ffo(plci — xx) OTToTov i^r) ^upos op&i/xiv aXXo ytyvof^ivov, olx IXarrouf^ivov ixitvov 
 l^ oS h civo^l/ii yiyoviv, aXXa, rou avrov f^tivovro;. Dial. p. 284 A. u-ttui 
 rm 'huvxf/.iv raur'/jv ysyivvyjo'^ai bctto rou -^ocrpog ^vvdf^ii xcc) ^ovX^ avrov, ccXX 
 oh xocrot, a.Torofji.hv, us uTo/i^npi^o/^sv/iS rra rou ^rarpo; ohffia,;, o-TTola, ra aXXu. 
 'Ta.vroi (A.ipiXJifji.i'iot, xoCi riy-voyAva, oh ra, cchru, Iffnv a. xcc) •yrp^v rf^'/,6riva,i' xa) 
 •TTapoHhuyyaros Xi^-piv '?ra,piiXrt(piiv ra. u; (f. u; ra) octto Ttipo; ava7frof/.iva Tvpa 
 'inpa opuyiv, evTiv IXarrovy-'ivov Ixitvov, s| ov ava{p^?ivai -TroXXa ^vvavrai, aXXa 
 
 rahrov f^ivovrot, p. 35" -f^* 
 
 2 aXXa rovro ro rZ ovrt a-ro rod Trarph "TTpopiX'/iClv yivvyif^a, Tpo -ravruv rut 
 Totvifiaruv ffw^v ru Tarpt. xa) rourw Tarhp 'Tepoffof/.tXii, f. 7rpoffuf^.iXu. 
 " And this Product being truly prolated by the Father was one with the 
 Father before all created things. And the Father held intercourse with 
 Him." P. 285 E. vivo'/txafMV ovra, xa) '^po -ravruv Tor/ifidruv, a-TTo rou Trarpo; 
 luvafj^u ahroZ xa) (houXy^ vpoiX^ovra. "We knew that He was begotten 
 before all created things by the power and will of the Father." P. 327 B. 
 
 ort olx Urtv av^pu^ivov spyov, aXXa rni ^ouXy,; rod ■7rpo^a^\ovro; avrov 'Tarpoi 
 
44 So)?ie Account of the 
 
 general opinion of the Ante-Nicene Fathers appears to have been 
 that, previously to this generation or emission, the Logos sub- 
 sisted from eternity in a state of most intimate union with the 
 Father, though personally distinct from Him, being His Intelli- 
 gence and His Counsellor in devising the plan of creation. 
 But though we find in Justin's writings nothing decidedly at 
 variance with this opinion, he nowhere expresses it in clear 
 and explicit terms. For most of the passages, quoted by Bull 
 and Grabe,^ in order to prove that Justin held the doctrine of 
 the coeternity of the Logos with the Father, are capable of a 
 different interpretation, and may be understood merely of an 
 
 rm oXav @iov. "That He is not made by man but by the will of Him 
 Who made Him, God the Father of the universe." P. 301 B. 
 
 ovoy,a, 01 Ta> ^kvtmv ^ccrpi ffsroVy ayivvriTM ovri, ova Jitt/v. m yccp av 7(.ce,t 
 ovof/,ex,Tt (f. ovof^ciTi Tis) <7rpoira,yopivnroe,i, ^rpitr^vTipov 'i^n tov ^s^svsv to ovofji^u,. 
 TO Oi 9recT7ip, Kcci @ioSy xut xnirr'A?, act) Kvpios, y-a) ^iffTrorn? ov» ovof^ara, iffriv, 
 uXX iK Tuv iv-Troiiuv KKi Tuv ipycov 'ffpoffp'/iffii;. "Si vios ijiiivov, fJt,ovo; \iyo' 
 .uivo; Kvpiu; vio;, Aoyos ^po nrut foiyi[ji,a,rcov x,a,] crvvuv koc) yivveufzivo?, on tyiV 
 xpX/A'i Oi ahrov TTuvrot, 'ixritrs xa) ixofffA'/itrt, "Kpiff-ros f/Av Ko^ra. to x,i^pt(r6ui kcc) 
 KOiTf^nffoci TOi TccvToe, oi' ahrov rov &:ov, kiyiTcn' ovoua. xcc) ocuro Tspis^ov ayvuxTTov 
 7yif/,ce.(Tta,v' ov TpoTov xk) to Qio; "Trpoffocyopwfji^ot,, ovk o\o^u. IffTiv, aXXa Tpdyf/^ciTo; 
 Ivtri^^Yjy'/irav sf/,(pvTos t"^ (^vffn tuJv aySpu'TiJv Vo^oi., Apol. ii. p. 44 D, translated 
 in p. 6^'of this work. On this passage Bull remarks : " In his verbis docet 
 Justinus Deo Patri et Filio nullum proprie nomen competere, sed tantum 
 appellationes quasdam, ab ipsorum beneficiis et operibus petitas, ipsis a 
 nobis tribui. PIujus autem assertionis rationem banc affert : quod Deus 
 Pater ingenitus atque seternus sit ; Filius vero ut Verbum ejus ipsi co- 
 existat ; ac proinde uterque neminem habeat se antiquiorem, qui ipsi 
 nomen imponeret. Quin et Christi nomen ejus Divinitati tribuit Justinus, 
 quasi scilicet Aoyos et Filius Dei Deo Patri coexistens et ex ipso ab 
 aterno nascens (tanquam scilicet seternse lucis aeternus splendor) tum 
 Christi nomen sortitus fuerit, quum Pater per ipsum cuncta conformaverit 
 ornaveritque." Def. Fid. Nic. sect. iii. c. 2, sub in. With respect to 
 this comment, we may observe, in the first place, that Justin does not 
 assert that no name can properly and essentially be given to the Son, but 
 to the Father of all things, an appellation uniformly applied by Him to the 
 Father, as distinct from the Son ; in the next place, that Justin does not 
 say that the Son existed together wiih the Father from eternity, but before 
 all created things, Tpo tuv -Tr^tny-Kruv ; and thirdly, that Justin does not 
 
Writino-s of Justin Martyr. 45 
 
 existence prior to the creation of all things. The expression 
 which is in appearance most opposed to the doctrine of the 
 coeternity of the Son with the Father is in a passage of the 
 Dialogue with Trypho, p. 358 E, where Justin quotes Gen. 
 xix. 24 to prove that the Old Testament recognises two dis- 
 tinct Lords, — One Who descended on earth to hear the cry of 
 Sodom ; the Other Who remained in heaven, "Who," Justin goes 
 on to say, "is the Lord of the Lord on earth, as being Father 
 and God, and is the cause of His (the Lord on earth) being 
 both powerful, and Lord, and God : " os koX rov iirl yrj^ Kvplov 
 Kvpcos icTTLv, ws irarrjp kol ©cos, atrios re aiiro) rov etrai kol 
 Swarw, Kal Kvptw, Koi 0€o). See Bull's remarks on this passage, 
 
 say that the Son received the name of Christ, when the Father made all 
 things by Him. Grabe accordingly seems not to have been satisfied with 
 Bull's interpretation, though he contends that the word trwuv, "being in 
 company with," iynplies the eternal existence of the Son with the Father ; 
 referring in support of his opinion to the Dialogue witli, Trypho, p. 267 B ; 
 '^fou'xa.f^nv &iov ovra. ^rpo ecluvuv rovrov Xpurrov, " Christ to have been God 
 before all ages," p. 276 D ; tov kou -rpo Toiva-iu; 7c'osy.ov ovra &iov, " He 
 was God before the foundation of the world," and to p. 285 E, quoted in 
 note 2, p. 43, of which passages, as well as of p. 264 A — Ss x-a.) crpo 
 iMir<popov Koc) ffiXmri; «v, " Who existed before the morning star and the 
 moon," it may still be said that they are not decisive ; for Arius appears 
 to have been willing to call Christ, rh \k '^rccrpos Tpo 'rccvruv tuv u.\uvc>jy 
 ysyivr,f/.ivov, @sov x'oyov, " God the Word, begotten of the Father before 
 all worlds." Socrates, Hist. Eccl. 1. i. c. 26. Waterland also classes 
 Justin among the writers who make the generation of the Son temporary, 
 vol. i. p. 104. Observe, too, what he says respecting Bishop Bull in p. 
 105. There is in p. 302 B a very remarkable passage : ««/ Aa^G/B §s 'xpl 
 
 h^iov Kou ffiX'AV'/i; l» yaffrpo; yivvn^'hffKTSa.i kvtov xocroc mv tov 'Trex.rpog [oovX'/iv 
 
 iKYipvli, "And David proclaimed that He was begotten from the womb 
 of the sun "and the moon, according to the will of the Fatlier." The 
 
 reference is to Ps. ex. 3 : b tou? XKy.'^poTTifft tuv a,yiuv ffou, ix yaa-rpos Tpo 
 
 iucnpopou iy'ivv'/ttra, ffi, " In the beauties of holiness from the womb before 
 the morning star have I begotten Thee." Commentators generally under- 
 stand this verse of the generation of the Son to create the universe ; 
 but in p. 286 E, Justin refers it to His birth from the Virgin. See 
 pp. 82 E (56), 250 C, 310 A. In p. 309 C, the words la yutr-rpo; are 
 omitted. 
 
46 Some Account of the 
 
 sect. iv. c. I, Def. Fid. Nic. Again, p. 311 B, Justin says : os 
 IdTi Kvptos Twj/ 8wa//,€a>v 8ia to Ok\y]\xa rov Swtos avrw Trar/oo?, 
 "Who is the Lord of hosts by the will of the Father Who 
 gave Him the dominion." When, however, we find it ex- 
 pressly stated that it was Christ who appeared to Moses, and 
 described Himself as the Necessarily Existing " I am that I 
 am," we must conceive Justin to have maintained the perfect 
 divinity of Christ, and consequently His coeternity with the 
 Father. 1 
 
 This Rational Power, according to Justin, was begotten or 
 emitted, that He might be the minister^ of the Father in 
 creating the universe,^ and conducting what the Fathers term 
 the Economy.^ Hence we find Him present at the creation 
 
 1 Apo/. i. p. 95 E (80). 
 
 ToZ i'tvKi rixvav TpuToroxov tuv oXcov kt kt (jlolt wk Dial. p. 354 ^' Compare 
 pp. 279 A, 280 D, 283 B, 284 A, 356 C, 357 C. 
 
 ^ aXX I'Tti.thn kvvo>i^iVTa tov &iov otci koyov t^v xocr/nov '!Toir,<Tai iyi^jTriv. 
 " Because they found that God reflecting upon Himself made the world 
 by His Logos or Wisdom." Apoi. i. p. 97 B (81). uim xiytu &ioZ Ik 
 Tcov VTroxiif^'ivuv xal '^pootjku^ivruv ^io, MMtTicij; yiyivTitrfoti tov rravTa xaa/xov 
 Kcc) HXaruv, xa) 01 rccvra Xiyevrii, xot.) hfjt,i7i \f/,ci6oy,iv. "And that this 
 chaos first mentioned by Moses was the subject-matter out of which the 
 Logos of God made the world, both Plato and his followers and we 
 are agreed." P. 92 D (71)' ioo^'^rip tcHxxo, Tizvra, Z^ua. Xoyu QioZ t'/iv up^h^ 
 lyivvnh. "And all the other animals were made in the beginning by 
 the Word of God." Diai. p. 310 C. It has been already observed thai 
 Justin applies the expressions, Maker and Creator of all things, to the 
 Father exclusively : the A'oyo; was ministerial. Justin speaks of the 
 world as created out of matter without form : vXr,)/ ufM>p(pov oZcav sTpi-'^a.v'iu. 
 (1. rpi-^a-vToi) rav 0£ov xd(ry.ov •ttoiyi'tu.i. "God created the world out of a 
 chaos of rude matter." Apol. i. p. 92 C (71). Compare pp. 58 B (12), 
 99 A (94). We must not, however, thence infer that he maintained the 
 eternity of matter. 
 
 * By the word olxovof/.tct, I understand that dispensation which commenced 
 with the generation of the Son for the purpose of creating the universe, 
 and will end when " He shall deliver up the kingdom to God, even the 
 
Writings of J7tstin Martyr. 47 
 
 of man ;i He it was Who appeared to Abraham/-^ who wrestled 
 with Jacob,^ Who conversed with Moses from the burning 
 bush/ Who announced the approaching fall of Jericho to 
 Joshua,^ Who inspired the prophets,^ Who in the fulness of time 
 condescended to be born of the Virgin/ to assume the human 
 form, and to suffer death on the Cross ; Who rose again from 
 
 Father" (i Cor. xv. 24). This is the meaning of the word in its fullest 
 acceptation : but it is also applied to any particular event or epoch in that 
 dispensation. Thus to the Passion of Christ, »«) t>5 toZ yivof/,ivov -jeaeovi 
 avTov oixovofiia, "And to the task of His completed Passion," Dial. pp. 247 
 D, 331 A ; to His assumption of our nature, p. 264 A ; to His compliance 
 with the Mosaic ordinances, p. 291 E ; to His ministry on earth, p. 315 
 A ; to His birth from the Virgin, p. 348 B. Sometimes the word appears 
 to be equivalent to mystery, and to signify that some hidden meaning is 
 couched under any action or event; for instance, under the polygamy of 
 the patriarchs, pp. 364 A, 371 A. So we find, p. 334 E, with reference to 
 Jonah's gourd, ^ta tTh olxovofAlas roZ \x Tijs yns u.^a.ru'kon alru aiKVuvx, " By 
 this mysterious arrangement a gourd arose for him out of the earth," 
 Mosheim, Cent. ii. p. 2, c. 3, sect, viii., speaks of a mode of disputing kxt 
 oUovofii»v ; but there is no vestige of this use of the word in Justin or the 
 earlier Fathers. In my work on Clement of Alexandria, p. 398, 1 have 
 gone fully into this question. 
 
 1 Dial. p. 285 B. 
 
 ^ on o(ph); tu ' K^fctafji. Tpo; rn ^pv'i r^ Ma^/?/)^ @iOi. *' That God appeared 
 to Abraham at the oak of Mamre." Dial. pp. 275 A, 276 E, 281 E. Sec 
 P- 34, n. 3. 
 
 ^ Dm/, p. 281 E. See p. 25, n. 6. 
 
 * Iv i^ice. fvpo; \k fiuTOU 'fpo(r6oy,iXY\(nv kItm {ru '^lutTi7) hf^iripos XpicTTOf. 
 " Our Christ talked with him (Moses) out of the bush in the appearance of 
 fire." Apl. i. p. 95 B (79). Dia/. pp. 282 D, 340 D. See p. 25, n. 7. 
 
 ^ Dial. p. 286 A. 
 
 ^ koyos yap nv xai iffriv iv •ravr) Sjv, kcu "tuoc ruv <;rpo<P'/!ruv TposiTuv ret 
 f^ixXovTOi yiyviffSah " For the Word was and is and exists in all things, 
 Who also prophesied by the prophets who were to come." Apo/. ii. 
 p. 49 A. 
 
 ' Xoi-rov ouv kk) on ouro; ^/« rn; -TrapSUov oivSpwTtos yivvti^moci xara rtjv tou 
 -retrpos ccliTou fiovXTiffiv vTi/u.nviv, oc^ohii^ov, xu) (TTOt.vpuSrivai, xa.) ocToSccviiv' OriXov 
 (f. ^nXov) It xoA on fjt.sra, raZra. uvccffroii aviXriXvkv iU tov ovpavov. Dial. 
 p. 286 C. «XX' lU xTo^u^iv yiyovoc(Tiv o'l^i o'l Xoyoi, on v'los ©say xa) a9roiTro>^o; 
 'j'/](^/)v: Xpi(r-ro; ItTTi, -rportpov Xoyo; mv xcti iv lOio, ■TTvpo; Ton (pavu;' Ton di xa.i 
 
48 Some Account of the 
 
 the dead, ascended into heaven, and shall come again to judge 
 mankind.^ 
 
 Of the titles applied by Justin to the second Person in the 
 Trinity, some have reference to His nature ; some to the 
 relation in which He stands to the Father ; some to the part 
 which He bears in the gospel economy. In the first respect 
 He is repeatedly called God,^ and said to be the object of 
 worship.^ 
 
 In the second respect He is called the Son of God in a 
 peculiar sense,* or His only - begotten Son, His Reason or 
 
 Ev uxovi ao'iufidrav' vuv "hi ^;a hXyiy-ccro; @iov vTip rov avSpco'Tfuov yivous ecv^puTo; 
 
 yiVOf/.iVOS, VTfifMIVi Kk) 'TTU.hlv ». T. I. Apol , \, p. Q^ A (80), 
 
 ■" xa/ avTos 7'Av Kpiffiv tov -ffavro; xv^puTTtvovyivovs croi^/riTdu " And that He 
 should come to be the Judge of all the world." Apol. i. p. 88 A (64). 
 See p. 57 B (10). 
 
 - OS KCt.) Xoyos (f, SUpplend. jckY) 'pfpuroroao; oov roiJ @iou, kcc) @ios v-Tfdp^ii. 
 Apol. i. p. 96 D (81), Dial. pp. 267 B, 276 D, quoted in note i, p. 44, p. 
 314 B. ouTos ecvTos &SOS uv (T'/if/,uivsi rct) M-uiru, p. 282 E. kcc) ccyyiXo; x,a.Xov- 
 yAvos x.a) ®ios v'ffapx'^v, p. 283 D. fjt,a,prvp'/i(Tu ^s [/.oi Aoyo; rns iropia;, auTo; 
 uv OUTOS ©£oj aTo Tov -prccrpos ruv oKmv yivv/i^zis, p. 284 C. 'iva koI 0sov civu- 
 ^iv TfpoiXSovTa,, xcc) uv&puTov Iv ocvSpu'Pfois yivofjCivov, yvup'iff'/in, p. 288 E. fiiv 
 yap (Muffijs) TpixTKocipov 'i^uxiv uvToTs ^hv KX'/jpovof/.i'ccv, an oh "KpiffTos @-o; uv, 
 
 OvTi vloS ®10V, pp. 340 D, 354 ■^' '^^^ ^"^^ "^^"^ hf^iTipOV hpiuS, Xu) @i0V, KKl 
 'S.pKTTOV, v'iOV TOU TTUTpoS TUV o'^UV, yiyV-(T$ai fiiXXovruV, p. 343 B. XKI TO'J 
 
 'Xtt.hvs ^i'^ovh 5/' avTov @ios TOU &iou, fiifiV'/iTai, p. 345 A. @ios &iou vlo;, 
 p. 357 !)• oux av i^npviiah ocutov I'lvat @iov, tou //.ovou xu) aytvv^Tov xui appriTou 
 &iou Viov, p, 355 I-^' ^^^ ixiTvov TOV xocTci (iovKriv Triv Ixuvov xa) &iOV ovtcc, 
 
 P- 357 B.^ 
 
 3 TOV ya,p acTo ayivvriTov xou a.ppy\Tou @iou Xoyov [/.ito, tov &iov 'prpco'xvvou^iv xui 
 uya.'Trcof^civ. Apol, \\. p. 5^ C. fiV; yovv xcu 'ffpoifxvvnTos icTi xcci Sios^xai 
 
 Xpia-Tos vTo TOU Tot-uTo, ^oij^tTctvTos f/.apTtjpou//,ivos. Dial, p. 287 B. See also 
 pp. 294 C, 302 B. 
 
 ■* xoCi 'Ififfovs 'Kpia'Tos f/.ovos ih'ius vlos tm &im yiyivvs^To^t, Aoyo; uutou v-^ap^uv, 
 
 XC/A 'PTpuTOTOXOS, XCU l)UVa.lJ!.lS. Apol. i. p. 68 C (3l)' '''»'' a-UTOU (f. CiUTOv) TOU 
 
 ovTca; ®iou i/,a.SovTis, p. 60 D (16). Apol. ii. p. 44 D, quoted in note i, ]">. 44. 
 ju.ovoyivris yccp oti *iv tm <7tot.Tpi tuv oXmv ouro;, lolus 11, ocurou Aoyo; xoii ouvaui; 
 yiy-vrifiivos x. t. i. Dial. p. 332 C. 
 
 V 
 
Writings of Jicstin Martyr, 49 
 
 Word,i His First-born or Begotten,2 His Power,^ His Ttiought 
 or Intelligence, if the received reading is correct,^ His Christ 
 or Anointed,^ His Glory, His Wisdom.^ 
 
 1 According to the passage quoted from the First Apology in note 7, 
 p. 47. Christ was the Xoyoi before He was the Son and Messenger of 
 God. Ti^Zra, h K'oyos, QiTo? (f. @iis) ^v, -Jpyd^ccro, " The Reason that is Divine 
 would these things bring about effectually." Apol i. p. 58 D (13). J U 
 Aoyos rod @toZ \,rriv vlos cchroZ, " The Logos of God is His Son " 
 P- 95 D (79).^ 
 
 ^ y/ovrt? ccl^riv :TpcuroToxov [Av rod @ioZ, ku] ^pi ^<i,rm Tm KT,<Ty,^.rav ku] 
 ruv vaTp,rxp;^uv, vl'ov. Dial, p. 326 E. See pp. 310 B, 311 B, 367 D, 
 344 C. TM T% xcc) Tov Aoyov, Uti -^rpurov yivv/i/aa, roZ @ioZ, Apol. i. p. 
 66 E (29). voun, Z icKpoa.ru), z'l y. kcc) tov voZv ^po(Tixirt, ««) or, yiyivv^fffiot, 
 M roZ ^arpos rodro ro yivv'/,,ua. ^rpo -Ttdvrojv ^tXo^s r^v zr,fffzdra>y h A'oyo; 
 \MXoV Kcci ri yi,yi^^.i^ov roZ yivvmro; up,0f^Z 'irip'ov Uri,, -ttus ^(rnffoZv of^oXoyr,- 
 irn;. Dial. p. 359 B. Justin uses the word generation in speaking of 
 Christ both as begotten before all created things, and as born from the 
 Virgin. See the passages quoted in note i, p. 44, as instances of the 
 former use of this word, and the following examples of the latter : il Ti ko,) 
 IVus -^apa. rhv Koivh yiv-inv ysyiv^a-^eci aZrov Ik @ioZ kiyof^civ Xoyov @zoZ, z. r. I 
 ^ff' \' ^]' ^^ -^ (30)- '-' ^* ^'a 9ra,p6'ivo'J y-y-vvr^tr^u, (pipofziv, p. 6S E (31). 
 i: h §' ciWUv ha. luvuf^ia,; roZ koyov Hard rh roZ ^ccrpl; -zdvruv Tta) ^iir-Trorou 
 BioZ [hovXhv, ^la. Tap^ivov uv^pa-ros ccffiKwhen, k. r. I., p. %T^ D (57). ltd yap 
 •TrapSivov rn-, aTTo roZ ff-ripf^aro; 'laKcifi, roZ yivo/xivou ^arpo; 'lou^a, roZ hh?ic^- 
 fiivou 'lov^a'tcdv -^arpo:, ltd, di^vajxius @ioZ d'TTiKunh, p. 74 D (41), \vhere ltd 
 Ivvdf^icoi e'.oZ, " by the power of God," is equivalent to hd lvvd[x,ico; roZXoyov, 
 "by the power of the Word, "in the passage before cited. See also ^/^/. ii. 
 p. 45 A. Dial. p. 241 B. In p. 316 E, the word yinfft? is used with 
 reference to the time when the Holy Spirit descended upon Christ at His 
 baptism, and the voice from heaven declared Him to be the Son of God, 
 roTi yivifftv alrou "Kiyuv ylyviaSat roT? uv$puToi;, i^orov h yvdia-t; alroZ iy,iXXi 
 yiynffSai, vlos y-ou u cv, \yu ffyifAtpov yiyiw/iKd (Ti. 
 
 ov yap ffo(ptjr'/is v-ZTip^iv, dXXd Ivvafzti @ioZ A'oyo; alroZ -Jv. Apol. i. 
 p. 6l D (19). 'h 61 <ffpuirn 1vvc(,y,ts f/,ird rov -zar'ipa -Trdvruv }ca) '^icrwor'/iv 0iov, 
 xat vios, Aoyo; lo-rtv, os rma, rpo-^rov a-apxoTotrJus uv^paTo; yiyoviv, h ro7; il^jj 
 ipovfiiv, p. 74 B (41). scat dyyiXo; roZ @ioZ, rovriffriv 'h Ivvayug roZ SioZ 'h 
 'X%y.(^h'iira hf/-7v ltd ^IyktoZ Xpjffrov. Dial. p. 344 A. 
 
 KUi rovro avro, u (piXoi, i'lTTS xai lid Muffius roZ @ioZ Aoyog, y.'^vvuv yiinTv, 
 ov id'/iXua-i, rov &iov Xiyuv rovrt» alru ru vorif/.ari Im rm 'roiy,(rico; roZ dv^pd-^ov. 
 «. r. I. Dial. p. 285 A. But Thirlby suggests that we should read 
 yivv'/iuart. 
 
50 So7ne Account of the 
 
 With reference to the part borne by Him in conducting the 
 gospel economy, He is styled, as we have already seen, the 
 Minister,^ and the Angel or Messenger of God.- 
 
 AVe have stated that Justin supposed the generation of the 
 Son to have taken place without any abscission or division of 
 the essence or substance of the Father ; and that he illustrated 
 his notion by referring to a fire, which suffers no diminution 
 though another fire is lighted from it. This comparison im- 
 plies that the Father and Son are distinct, though of one 
 substance. There were, however, in his day those who 
 contended that the power sent forth from the Father was 
 inseparable from Him,^ as the light of the sun on the earth is 
 inseparable from the sun in the heavens ; so that when the sun 
 sets, the light is withdrawn. In like manner the Father, when 
 He wills, causes a power to proceed from Himself, which He 
 also recalls at pleasure. Such was the power which appeared 
 to Moses, Abraham, and Jacob, and was called a messenger or 
 angel when it bore the commands of God to man ; the glory of 
 God, when it was seen under an incomprehensible appearance ; ^ 
 a man, when it assumed the human form ; and the Aoyo5, 
 when it repeated the words of the Father to man. The angels 
 
 5 ««T« roZ Xpurrov tov @iov, " against the Christ of God." Dial. p. 322 C. 
 rov lavrou Xpitrrov, "this Christ." D. 
 
 ^ tins xa) ^o^et Kvptou v^o rod •rviv/u.aro; tov ky\ov KccXiIrcct, "Xori oi vio;, toti 
 ll (To(P'kx,, X. r. i. Dial. p. 284 A, C. ^o^cc rod y-vvr.a-Kvro; . D. 
 
 ^ See note 2, p. 46. 
 
 ^ xa] olyyiXo; xa,Xt7rut y.ou ocToffroXos' uuros ykp k-rayyiXXtt offcc ou y';co(T- 
 ^■/jvoci, xu) a-TfoffTiXXiTui iJt,nvv(ra)v offu, ayyiXXiTon. Apol, i. p. 95 -^ (79)' 
 See p. 60 A (15). Dial. pp. 275 C, 276 D, 283 C, D. y-iyaXvis ^ovXns 
 ayyiXov, pp. 301 C, 321 A, 355 B, 356 C. In p. 25 1 B, we find an 
 enumeration of the names given to Christ in Scripture. (ixiriXsvs, hptvs, 
 ©sof, xuptos, ccyyiXos, av^pw^os, ap^KTrp^.r-Ay);, Xl6o?, tki^iov. See also pp. 3^3 
 C, 327 C, 355 B. aiuvto; riuTv vojuos xcci nXivrouog o XpiirTo; llii'vi, pp. 228 B, 
 
 242 A, 261 C, 271 C, 346 C. 
 ■*' Dial. p. 358 A. 
 
 ^ \v M^CtlpnTCMl TOTl ipCiVrKCTK/.. 
 
Writinos of Jitstin Martyr. 5 1 
 
 also were emanations from the Father of the same kind. In 
 opposition to this opinion, Justin maintains that the angels 
 have a distinct, and positive, and permanent existence, and are 
 not resolved into the substance from which they issued ; and 
 that the power to which the word of prophecy gives the titles 
 of God and angel is not merely the Father under a different 
 name, but is numerically distinct from Him.'^ 
 
 With respect to the human nature of Christ, Justin uniformly 
 speaks of Him as perfect man,^ but without sin.^ He seems, 
 however, to have thought that the divine nature in Christ was 
 so blended with the human as to be in a certain sense com- 
 municated to it. For, speaking of the moral precepts of 
 Christ, he says that the cause of their perfection is to be sought 
 in the nature of Him by whom they were delivered. ju,eyaXet- 
 orepa /xei^ ovv Trdarjs avOpiDTretov SiSacTKaAtas (^atVerat to. rjfxeTepa 
 
 ^ ov^, ci>s TO TQV h^'iov (pu?, ovQfxKri fiovov ccfi^fitUTUi, ocXXot, xai upi^fiu iTip'ov Tt 
 iffrlv, p. 358 C. Compare p. 276 E. on ovrog rs rZ ^ Afipocotf^ kcc) tu 
 'la,xaj[i Kou ru Maitrt? ut^Sai kiyof/.ivo;, Kcci yiypa./yt.pi.ivo; @io;, irtpo; Itrrt rou tcc 
 -TTavrot. 'roin(ra,vroi @iov, upi^i^S Xiyu, aAX' oh yvu[jt,7f' ovhlv yu.p <P'/if/,i uvrov 
 Ti'Tpa^'ivui Tori n aTip ccuro; rov Koerf4,ov Tor/nras, vTsp ov ciXXos olx. siTTt ©£«?, 
 fii(iouk'/ircii Ko.) Tpei^oii xei) oju,iXii<rcci, p. 285 D. Tpog rivcc kou a,pi^fjt-M ovroe. 
 'irspov, XoytKov vfupp^^^ovret, and p. 359 B, quoted in note 2, p. 49. 
 
 ^ KO,] uTotiixvuuv oTi a,k'/,^a; yiyoviv oiv^pwro; ocvtiX'/i^tipcms Ta,6uv. (f. ccvri- 
 XriTTiKos Toi^uv.) Dial. p. 325 A. kol) ti IxvrotJ ofioioTxhus ySVOfiiVOV Kx) §/5«- 
 ^KVTos raZrx. ApoL ii. p. 49 A. ycai ykp yivv^h)? %vva[/,iv rhv xvrou 'icr^i, x.u,i 
 av^dvuv Kxrk ro xoivov ruv ccXXuv xTcivrMv xvSpuTuv, ^puf/,ivo; roi; xpfioC,oiiiTiv, 
 Ixxa'Tyi xl^ri(fit ro olxiiov awsv;/^;, rpi(pof/.ivo; rx; Txa-x; rpo(pxSf x. r. £., 
 pp. 315 C, 328 E, 332 D. Justin founds a singular argument in proof of 
 the supernatural birth of Christ on the words of Dan. vii. 13, 14. orxv yxp 
 ut v'iov xvCpu'Ttou X$yyi AxvihX rov 7rKpxXxfz.(ixvovrx rhv xlaviov (ixtriXuxv, ovx xvro 
 rovro xWiffcnrxi ; ro yxp us viov xf^puTov itTuv, (pxtvo/xsvov fnv xxi yivof/,ivov 
 xv^peoTov f/,nvvii, olx l| xv^puTivov Ti ffTipfiXTos v'Txp^'^ovrx oijXoT, p. 301 •''^• 
 See p. 25, note 2. See also p. 331 E, where there appears to be an 
 allusion to the Docetre. In p. 327 A, Justin assigns reasons why Christ 
 called Himself the Son of man. 
 
 ^ xXXx Tph ro «vxju,xpr'/iro; iTvai. Dial. p. 330 A, D. See also pp. 337 
 E, 234 D, 235 B, 241 B, 254 B. 
 
52 Sonic Account of the 
 
 Sta rovTo, Xoy LKvv to oXov rov cfiuvevTa (Thirl by would read 
 Slol to Xojlkuv oXov tov (jiavivra, Pearson Sta tov to) Sl rjfxa^ 
 XpLCTTOv yeyovevai kol (Tojfxa kol Xoyov Koi KJ/v^^rjv.^ Where, 
 whether we interpret Kal Ao'yov of the Divine Nature, or suppose 
 it equivalent to vovv as distinguished from ij/vxqvj Justin must 
 be understood to say that Christ was XoyiKos as to the whole 
 of His human nature. It should, however, be observed that, 
 according to Justin, the whole human race participated of the 
 Aoyos. In the First Apology'^ he supposes an objection of this 
 nature to be made — that they who lived before Christ entered 
 upon His ministry and taught mankind how to believe and act, 
 could not be held accountable for their actions ; to which he 
 answers — that Christ, the first-born of God, was the reason 
 (Aoyos) of which the whole human race participated ; so that 
 all who Uved according to reason (/^era Xoyov) were Christians, 
 even though they were reputed to be atheists ; for instance, 
 Socrates, Heraclitus, and others, amongst the Greeks; Abraham, 
 Ananias, Azarias, Misael, Elias, amongst the barbarians.^ 
 While on the contrary, they who lived contrary to reason (avcu 
 Xoyov) were bad men and enemies of Christ ; and, as Justin 
 means his reader to infer, equally accountable with those who 
 
 ^ Apol. ii. p. 48 B. 
 
 2 P. 83 B (56). Compare A^ol. ii. p. 41 E. (jlitu. "k'oyov hpSoZ (lioucriv, 
 ''they live by the aid of a true reason." Christ was in part known to 
 Socrates. Aj)ol. ii. p. 48 E. 
 
 3 h (ixplicipois. As Justin here calls Abraham, etc., barbarians, in com- 
 pliance with the prejudices of the heathens whom he is addressing, may 
 not what he says respecting the seed of the word, implanted in the 
 breasts of all men, be said in accommodation to the same prejudices, 
 with the view of procuring a more favourable reception for the doctrine 
 of the Aoyos ? Le Nourry and the Benedictine editors have taken some 
 pains to rescue Justin from the suspicion, founded on this passage, that 
 he believed that the Gentiles could, by the mere light of reason, attain 
 to eternal salvation. See Casaubon, Exercit. ad Baronii Atrnales, i. i . 
 In Apol. i. p. 96 E (81), Justin says that Abraham, Isaac, etc., were the 
 first who applied themselves to the study of divine thing?. 
 
IWitings of Justin Ma7'tyi\ 53 
 
 lived wickedly after Christ's coming. Whatever right opinions 
 the Gentile philosophers entertained respecting the nature of 
 the Deity/ the relation in which man stands to Him, and the 
 duties arising out of that relation, were to be ascribed to this 
 seed of the word implanted in their bosoms. But to them 
 was given only a small portion : the true believer in Christ 
 alone possesses its fulness.^ 
 
 As it was the Adyos who suggested to the Gentile philo- 
 sophers and lawgivers whatever right notions they possessed, 
 so was it also the Adyos who inspired the ancient prophets. 
 We have already cited one passage to this effect ; ^ but the 
 same statement occurs repeatedly in Justin's writings. 
 
 1 oh yap f^ovov "EXXtia-t ^la, 'Euxpa.Tcv; v-tto X'oyou 'hXtyX-^n raZra (the absur- 
 dities of the Gentile polytheism) aXX« ko.) Iv ^a,p!iu,poi? y^r' eAvroZ toZ 
 X'oyov f^op(pei)6ivro;, ko.) avSpu-TTov yivof/.ivov, na) 'l'/i<roZ XpiffroZ xX'/jhvroi. Apol. 
 i. p. 56 A (7).. Here an opposition seems to be intended between Acyo-, 
 and Aoyes, " Reason " and the " Logos ;" but it is not observed in other 
 passages, ^ici to 'ifycipuTov crccvr) yivu av^pu'Tcdv ff'^ripf/.cc tou Xoyou. Apol. U, 
 p. 46 C. o\ yap ffvyypaipu; •^ravrs; ^la, rr,$ ivovffns lf/'(pvrov rov Xoyov ff'TropM; 
 a,[jt.vhpwi i^vvoiVTO opav ra, ovra,. irzpov yap ia'Tt ff'TTipy-a nvo; xai f^tf/,fif/.a xara 
 'Bvvaf/.iv ^oHv' Ka) 'inpov aiiro ov, x,aTa ;^a,piv rh a-r Ixuvov, h (/.iroviria xai 
 f/.ifiyitns yiyvirat, p. 5 1 D. a^o fiipous raZ (r<7rip(/.artx,oZ 6uov Xoyov, p. 5 1 C. 
 ohv "prapa vaffi ff'Tf'ipfJt.a.ra aXf]0uccs "Soxti iivai. Apol. i. p. 82 A (52). As the 
 word A'oyo', in Justin's writings is used in three different senses, for the 
 Reason or Word of God— the second Person in the Trinity ; for reason 
 generally ; and for speech or the word spoken ; we may expect to find 
 occasional difficulty in determining the precise sense in which it is used. 
 See Casaubon, tibi supra. 
 
 2 Tflyj {y.n) Kara ffTTip^ariKoZ Xoyov [/.ipo;, aXXa Kara rhv rov -Travro; Xoyov, 
 '^ Iffrt XpiffroZ {L Xpio'ros), yvuffiv Ka) ^ieoplav. ApoL \\. p. 46 C. oW yap 
 xaXui at) i(p6iylavro Ka) iSpov 01 (piXo/ro(priTavrii n vo[zoSir'A(ravri?, Kara Xoyov 
 f/Apog ivpiffius Ka) hupla; \<rr) Tovfi^ivra avroTs. WuPyi Ti ov ■^dvra ra roZ X'oyov^ 
 lyvuptffav, 05 iffrt Xpta-ro;, Ka) havr'ia savroT; -TtoXXaKis sItov, p. 48 C. oi 
 ■riffnvovrii alrZ uit)v av^pu-roi, iv oJ; oIkiI ro 'Ttapa roZ @ioZ ffv'tpf^u,, Aoyo;. 
 Apol. i. p. 74 B (41). 3v «]j at) ^vvdf^u f^h ■^dpiirri, Ka) hapyag h -rapi^rai 
 Iv rn "^ivripn alroZ "Trapovc'ia (0 Xpicrros). Dial . p. 273 L. 
 
 '^' Apol. ii. p. 49 A, quoted in note 6, p. 47- See also Apol. i. 75 C (43). 
 
 "t/ Ti ovhi\) aXXop CioipopoZvrai 01 ■rpo(pyirivovri;, i't uh Xoyoj ^iUa>, Ka) If^Ui, o^i 
 
54 Some Accoimt of the 
 
 With respect to the third Person in the Trinity, we have seen 
 that Justin represents the Holy Ghost, in conjunction with the 
 Father and the Son, as an object of worship. The distinct 
 personality of the Holy Spirit is also incidentally asserted.^ It 
 is, however, not unworthy of observation that the passages 
 most explicitly declaring the doctrine of the Trinity are found 
 in the First Apology^ not in the Dialogue ivith TijpJio ; in which 
 Justin's principal object was to establish the pre-existence and 
 divinity of Christ. When, therefore, he alleges the passage in 
 Gen. i. 26, " Let us make man in our image after our like- 
 ness," the only inference which he draws is, that the Almighty 
 then addressed Himself to some distinct rational being.^ In 
 like manner, in alleging Gen. iii. 22, " Lo, Adam is become 
 as one of us to know good and evil," he proceeds no further 
 than to conclude from the words " as one of us," that there 
 were two persons at least in conference with each other ; and 
 he afterwards applies them solely to the Son.^ When the Holy 
 Spirit is mentioned in the Dialogue^ it is chiefly with reference 
 to the inspiration of the prophets, or to His operation on the 
 hearts of men. 
 
 But though, in the passages above quoted, a distinct per- 
 sonality is ascribed to the Holy Ghost, we find others in which 
 the Spirit and the Aoyos seem to be confounded. Thus, in allu- 
 
 vx<jXo!.fji.p>a.vu, (pnffiri. Pi 76 D (45) • y-''^ «'^' ^t^Tuv ruv l/n.'^ri'rviva'/u.ivuv kiyiff- 
 &ai vof/.i(r'/iri, aXX' kto rou kivouvtos avrovi 6uov X'oyov. 
 
 ^ xa.) avoxpiviTcci avroTs to •Tryivy.a, to Uyiov, *i a.'Tto -rpocreufov tov TXTfo;^ n 
 
 UTTO TOU I^IOV, K. T. I. Dial. p. 255 C. fO"^' OTi ykp TO CCyiOV 'TTVlVfJl.a, xou 
 
 ivetpyas TpxTTiff^ai t;, tvttos tov f^ikkovTo; yty\i(r6a,t riv, IfoUt' tjf oTi oi xa,)' 
 X'oyov? i(p0iy^otTo TTip) Tuv ocffoficciviiv fMXXovT&iv, ^6iyyofjt,ivov ccvtov; u; toti 
 yiyvofisvuv 55 xki yiyiv/ifUveoVf p. 34I ^> **' ''"'' -t'^-'v oiUTov TpiTov, i-xno-/}, ug 
 TposiTo/je-sv, i^civu tuv uharut uviyvu V'tto Muaicos iip^f^ivoy iTKptpiO'^xi to tov 
 
 @iov -TviVfitt. Apol.'x. p. 93 B (72). 
 2 Dial. p. 285 D, quoted in note i, p. 51. 
 
 ^ ouxouv uTuv, uii us i| '/ifiiov, xa) api0ju.ov rZv u.XXr,Xoi; (Tuvovtuv, xat to 
 \7.d,y^nTTo\i SyOj fjt,ifji,yivvxiv. Dial. p. 285 I^, 
 
Writings of Justin Martyr. 55 
 
 sion to Luke i. 35, " The Holy Ghost shall come upon thee, 
 and the power of the Highest shall overshadow thee," Justin 
 says, " It is not allowed me to conceive that the Spirit and 
 the power from God is any other than the Word, the first- 
 begotten of God."^ Grotius, in his note on Mark ii. 8, says 
 that the early Fathers frequently used the word irv^vfjia to signify 
 the divine nature in Christ, and quotes this very passage from 
 Justin in proof of the statement ; and doubtless the word may 
 without any over-refinement be there so understood. Perhaps, 
 however, the idea present to their minds was, that as, in the 
 mystery of the Incarnation, the Holy Ghost came upon the 
 Virgin, and the power of the Highest overshadowed her, and 
 the x\oyos thereby became flesli, the Holy Spirit, the power of 
 the Highest, and the Aoyos were the same. But Justin attri- 
 butes the inspiration of the ancient prophets sometimes to the 
 Aoyo9, sometimes to the Holy Spirit.^ Here it is difficult to 
 interpret the latter of the divine nature in Christ, and yet the two 
 
 ^ TO TViVfAce, ovv xx) rhv ^vvufiiv rhv Tocpx rod @iov oloiv oiXXo vono'ix.i hf^i;, % 
 Tov X'oyov, o; kui TpuroToxo; ru QiM Itrri, Apol. i. p. 75 -^ (43)' Compare 
 this passage with Dial. p. 327 C. The ancients were very fond of con- 
 trasting Eve with the Virgin Mary. As, through Eve, a virgin, sin was 
 brought into the world, so, through Mary, a virgin, has its power been 
 destroyed. <'v« »«) %! va ohou « k'Pfo raZ o(pi&>; 'Xa.fa.Kon fnv upx^v j'Xa/3£, diK 
 ravrns Trts o^ov kou x.u.TO.Xvffiv X«/3>j, •^a.fiSivo; yup outrce, Eva xa) ecip^opo; tov 
 X'oyov TOV a.To tov o(piu5 av'ky.a.^ouffa,^ 'Tfa.pocKonv xiu 6a.vcf.Tov tTiKi, k. t. £. 
 " For in the same way that disobedience was first brought into the world 
 by the serpent, so also it was destroyed ; for Eve, the incorrupt virgin, con- 
 ceiving the word from the serpent, brought forth disobedience and death." 
 Eve conceived the word from the serpent, Mary the Word from God. 
 
 2 See note 6, p. 47, and note 3, p. 43. ««' ^raX/v kIto; ■ffpo(pnT7.i 
 'Ha-eciccs, 6iO<popovfjt.ivo; t^ <ffvivy.ce,Ti tm 'rpo(p'/iTix,M, i(pyi, " And again the same 
 prophet Isaiah, as he was moved by the prophetic Spirit, says." P. ']6 A 
 (44). For the Aiyo?, see Dial. pp. 268 B, C, 314 B, C, 370 C. For the 
 Holy or Prophetic Spirit, Dial. pp. 242 C, 249 E, 271 D, 274 B, 275 C, 
 277 B, D, 284 A. Apol. i. pp. 72 B (38), 94 E {'J^). In p. 243 C, we 
 find xiyu yap @%o; lia. 'Ha-xiov, "For God says by Isaiah." The same 
 Spirit Who inspired ihe i>rophets also anointed the Jewish kings. Dial. 
 pp. 272 B, 313 C. 
 
56 Some Acco2int of the 
 
 appear to be identified. I know no other mode of explaining 
 this fact than by supposing that, as the Aoyos was the con- 
 ductor of the whole gospel economy, Justin deemed it a matter 
 of indifterence whether he said that the prophets were inspired 
 by the Aoyos, or by the Holy Spirit Who was the immediate 
 agent. The Holy Spirit is called in Scripture the Spirit of 
 Christ.i 
 
 Had the work which Justin composed in confutation of the 
 heretics of his day {Apol. i. p. 70 C (36)) come down to our 
 hands, we should probably have obtained a clearer insight into 
 his notions on these abstruse subjects. As it is, we cannot 
 doubt that he maintained a real Trinity ; whether he would 
 have explained it precisely according to the Athanasian 
 scheme is not equally clear ; but I have observed nothing in 
 the Apologies or in the Dialogue ivith Trypho which appears 
 to me to justify a positive assertion to the contrary. Those 
 passages which seem to imply an inferiority in Christ to the 
 Father may without any forced construction be understood of 
 the part borne by Christ in conducting the economy. 
 
 In the first chapter ^ we mentioned that Justin accused the 
 Jews of having erased from the prophecy of Jeremiah a 
 passage which is not found in any copy, either Greek 
 or Hebrew. The purport of the passage is that the Lord 
 
 ' Rom. viii. 9 ; Gal. iv. 6 ; Phil. i. 19 ; i Pet. i. 11. In the last passage, 
 the immediate reference is to the inspiration of the prophets. In the 
 following passage Justin says that the prophets saw visions : b iKcrraffit. 
 TovTov %i avrov ovx, iv rr u.'ffox.a.Xv^ii alrov lupuKU o ^po(pnT'/i;, ciff'TTip oloi tov 
 ^i»[iokov xx) Tov Tov T^vpiov a-yyiXov ovx, a.lro'^tK iv KU.ra.ffru.ffii iov lupuKU, 
 uxyJ iv ixcTo.a'u aTTofcaXv-^iu; ocvtm yiyiwiy-'iv/i;, " In a trance. For the 
 prophet saw Him not in revelation, even as he did not see the devil nor 
 the angel of God with his own eyes in person, but being taken out of 
 himself, as it were, he saw Him in a vision." Dial. p. 343 A. 
 
 ^ P. 33, note 5. Observe the expression \v ffoov /j.ivuv, "to remain in 
 , Hades," p. 326 C. 
 
Writings of Jit sf in Martyr. 57 
 
 God remembered the dead among the Israehles ^\ho were 
 His, and descended to preach His salvation to them. Here 
 we have an approach to the doctrine of Christ's descent into 
 hell. 
 
 CHAPTER III. 
 
 Justin's opinions respecting original sin, the freedom 
 OF the will, grace, justification, predestination. 
 
 Man, according to Justin, was created an inteUigent and 
 rational being, capable of choosing the truth, and securing 
 his own happiness, and consequently capable of transgression :^ 
 for this is the property of everything created that it is capable 
 of virtue and vice ; ^ and on this capacity of choosing good 
 and evil Justin rests the accountableness of men and angels.^ 
 What were Justin's opinions respecting the change made by 
 
 Kou Tnv ap^hv voipov Kcc) oiivcifiivov alpilirfai t«X>5^>j, kcu lu TpuTritM, to 
 yivo; TO uv^pw^ivov TtToiyixiv, uitt KvciTToXoy/jTov I'lvai Toii "TTuffiv avSpw^rot; 
 <ffot.pa Tu &iZ' XoyiKo) yup kk) ^icopy,Tizoi yzyiv^Tcci, Apol. i. p. 7' ^ (37)* 
 
 In Dial. p. 259 A, the body of Adam is said to have been made the 
 habitation of the inspiration from God : toZ iiJt,(pvir'/if^a,Toi tov Tccpa. toZ Qiov. 
 
 See also p. 316 A. «X^' u? lyiyvuffKi kkXov uvxi yiviffSoit, \<7roiviiTiv alTi^ovcrtov? 
 -ffpos ^ixetia^pa^ixv xki ayyiXov; kk) k^Spu'Teovs. • kcc) ^povovs aipiin f/.s^pt; ov 
 iy'iyveoirxz xccXov t'lvxi to ccvTi^ouffiov s^''^ auTov;' xou oTt (f. ots) xkXov uvcti 
 ofjt-o'tco; lyvupiZ,i, ku.) kccSoXiku,? kk) [/Apixa.; xpiffus iTohi, TK^vXayusvov f^iVTOi 
 TOV avTs^oua-iov, p. 329 A. 
 
 ^ yivv'/^Tov Ti -preiVTo; ^'^j '/i (pvffi?, y.a,yAu.i xou apiTYi; oiztikov uvki, k. t. i. 
 
 Apol. ii. p. 45 E. 
 
 ^ TO d \^ecxoXov§7ia'0!.i o'l; ipiXov ocItcu, a'tpovfMvou; 01 uv u.vTOi ioci)pYi<Ta.Ta XoyixMv 
 ^wdf^iuv, 'pn'thi Ti xa) st; tio'tiv ciyn ^^S;. Apol. i. p. 5S C (l3)' Here 
 we have something like preventing grace, xm 1i \a.vTov$ yiuu? ol eL'/SpuTroi, 
 
 xoCi ot ciyytXoi, iXsyp(^^yia'o/u.'Jcc Tov/ipi'JffccjU.ivoi, \u.v uh (pf<i<ru,vTi? uiTOi$uu'Ja, 
 
 Dial, p. 370 C. 
 
58 So))ie Account of the 
 
 ihe fall in man's condition, with reference to this capacity of 
 choosing good and evil, does not clearly appear. He speaks 
 of a concupiscence existing in every man, evil in all its 
 tendencies, and various in its nature ; ^ and on one occasion 
 seems to distinguish between original and actual sin.^ He says 
 also that man, being born the child of necessity and ignorance, 
 becomes by baptism the child of choice and knowledge ; but 
 the necessity and ignorance in which man is said to be born 
 are not referred to the transgression of Adam.^ 
 
 From the indistinctness of Justin's language respecting the 
 effects of the fall on the posterity ot Adam, we may expect 
 to find an equal indistinctness on the subject of grace. He 
 insists, however, repeatedly that man stands in need of 
 illumination from above, in order to be enabled rightly to 
 understand the sacred Scriptures;* and we find something 
 resembling converting grace in Dial p. 344 A. 
 
 ^ (rvfjt,f/,a^ov kafiovTis <rhv iv Ixuffrco Kuxriv Tpos Teivra, ku) -TroixiXyiv (pvirn 
 I'TTthy.la.v. Apol. i. p. 58 E (13). 
 
 ^ aXX' v<7f\f rod y'lvovi rov ruv •jivSpu'Veov, o ecfo rov Adoif/> v^ro ^dvurov 
 Kcc) TXdvtiv rnv rov o(piojs i'^i'^ruKii, •^ra.fo, t^v /o/av ulrlocv Ixacrov a-lruv 
 <^ovt]fivffeifiivov. Dial, p. 316 A. 
 
 I'TCuon rfjv rrpturyiv yiviffiv '/ifjt-cujv wyvoowns xa.r ccvayxr/V yiyivvri/x-fci i^ 
 vypecs 0'1'opcis xccra. fcl^iv rhv ruv yoviuv 'ffpoi uXXyiXovf^ xai tv tSiffi (paukois 
 xai Tov'/ipaT; a,vccrpo<paTs yiyova.fjt.iv^ oTm; f/,vi avccyxr,; rixva fi'/iot ecyvoias f/,ivu- 
 fji.lv, aXX« 'TpoecipiffiMi xcc) i'7tKTrriy,r,i, x, r. t, Apol, i. p. 94 ^ (76)' The 
 opposition between the first and second birth in this passage implies that 
 the baptized person is an adult. In Dial. p. 353 E, Justin says that 
 Adam, by his transgression, brought death upon himself; but Christians, 
 if they keep God's commandments, can attain to a state of exemption 
 from suffering and of immortality, and are thought worthy to be called 
 the sons of God. 
 
 ■• Dial. pp. 247 A, 250 C. Qvo\ ykp 'bvvu.y.t; l/Jt-o) roiccvrn ns iirr)v, k'k'kk 
 X^P'i '^t^poi' &10V fjLovv) £<V ro trvviivxi raj ypeupa; avrov IdoSn f^oi' yis X,"-?''"^ 
 xai vuvrocs xoivuvovi a,fji.t(r6ur) xot,) a(p0oveos TctpuxoiXu yiyvtirdxi, pp. 280 B, 
 305 A. £i ouv ri; f^h fiira fjciyxXm x'^piroi rn? •ffotpa, @iov Xafioi vo^ffut rk 
 up'/]fyt,ivoe, xa.) yiysvyi/u.iva vTo ruv '^po(pyiruv, ohdiv alrh ovncru ro ru.i priirsii 
 
 }oxi7v Xiyitv, pp. 319 B, 326 E, 346 E. The inability of the Jews to 
 
Wrilijtgs of Jitstin Martyr. 59 
 
 On the subject of justification, Justin is sufficiently clear and 
 explicit. He uniformly assigns the merits or death of Christ 
 as the cause, and faith as the medium by which we are justified. 
 By Christ's stripes we are healed ; ^ by His stripes all are healed 
 who approach the Father through Him : '^ by His blood all 
 who believe on Him are purified ;^ the Father willed that He 
 should bear for the whole human race the curses due to all ; ^ 
 He endured the servitude even of the cross in behalf of the 
 various races of men, having purchased them by His blood 
 and the mystery of the cross.^ The names of Helper and 
 Redeemer are appHed to Christ, though with an immediate 
 reference to the power of casting out demons in His name.^ 
 With respect to the medium of justification, it is asserted that 
 men are purified by faith through the blood and death of 
 Christ ; ^ and that Abraham was not justified by circumcision, 
 but by faith.^ In order, however, to secure the benefits arising 
 
 understand the Scriptures was the eflect of a judicial blindness inflicted 
 on them by God, p. 274 E. Compare p. 287 E. 
 
 ^ yKJI^e X^ivd^'/in avrou tovs fji.uXu'Tra.s, oJs la^ijvxi 'Jru.fft ovvktov, tu; kki ny'it; 
 id^nfciv. Dial. p. 366 D. See also p. 323 B. 
 
 ^ 1! oZ tZv f^eoXuruv "afft? yiyvirai roT; ^/' airoti iTi tov ToiTipa. Tpoo'X'-'- 
 fovffiv. Dial. p. 234 A. 
 
 ^ -ffpoayyikriKOV «v rod Toi^ov; oS -^cctrx'-'v if/.tXXs, V ccl[/,a.Tos KctSa-ipm rou: 
 •r,ffrivovra.s avTu. Apol i. 74 A (41). Dial. pp. 259 A, 273 E, 338 D. 
 0/' avTMV Ta^ovTCt koyov, p. 33^ -^* 
 
 * £< ouv kk) rov lavrov XpiffTov v^rlp tmv Ix txvtos yivovg ot.v&pu'ffm o 'ffarnp 
 TMV oXmv ras Tavrav Ka.ra.pai a.\ahi\aiT6a.i i(iovX^h. Dial. p. 322 E. 
 Observe the whole passage. 
 
 * ''^ov'Kivtn xa) t^v (Jt-iXP* ffravpov '^ouXiia.v o Xpiffros v-np tmv ik -Travro; 
 yivovs -roiKiXuv xat -roXvii^uv a,vSpu-?fm, h' m[/.a70? xa.) f/.vffr'/ipiov tov irravpov 
 xv'/jifa.fji.ivoi avTov;. Dial. p. 3^4 -D. 
 
 ^ lio'/i^ov 'yap ixiTvov xx) XvrpuTm xaXovf^iv, oS xa.) rh rov hvo[/,a.70S Iffxyv 
 Koi Ta ^aif/,ovia, rpsf/,ii x. r. i. Dial. p. 247 C. 
 
 ^ xa.) [ji.nxiTi dlya.(fi rpayuv xa.) -TrpoliaTcov, ^ (TTo'^m day.a.Xiu;, n (nyidaXiui 
 '7fpo(r<popa,7s xa^api^oyivov?, aXXa. 'Xitfru liia. roZ alyaros rov XpiffroZ xa) rov 
 eavxrov a.vrod, os ^/« roZro «*£^av£v. Dial. p. 229 E. a'iyan ffaimpr.j 
 Ti'TKrrivxa/u.iv, pp. 24I E, 259 A, 273 E, 338 D. 
 
 8 xa) yap alros 'Afopuay, h uxpofivffria ^v, ha, rm Titrriv h l-rlffriviri r^ 
 
6o Some Account of the 
 
 from Christ's death, repentance and a renunciation of our past 
 evil habits are necessary.^ It has been already observed that 
 Justin, in interpreting Gen. xlix. ii, says that the Holy Spirit 
 calls those who have received remission of sins through Christ 
 His garments.- We may not find in Justin those nice and 
 subtle distinctions which controversy subsequently introduced 
 into the question of justification ; but the substance of the 
 true doctrine is there — that man is justified on account of the 
 merits of Christ through faith, of which faith a holy life is the 
 fruit. 
 
 We have seen that Justin maintained such a degree of 
 freedom in men as rendered them accountable for their actions. 
 When, however, he is urging the argument from prophecy in 
 the First Apology^ an objection of this kind seems to have 
 occurred to him — that events, in order to be predicted, must 
 be foreknown — that what is foreknown must be irreversibly 
 fixed — and consequently, that whatever happens, happens by 
 a fatal necessity ; men have nothing in their own power, and 
 are not accountable for their conduct. In reply to this objec- 
 tion, and in order to show that men act well and ill by their 
 own free choice, Justin argues thus : — " We see that the con- 
 duct of the same man is various at different times ; is sometimes 
 
 e)=f "ihtx.a.iui'/i. Dial. pp. 241 C, 319 E. Apol. i. p. 60 D (17). In p. 
 327 E, Justin says that the Fathers who hoped in God confessed Christ, 
 'hn'^uTixa. iffri tou koc) <ffaripxs avrov o/^coXoyiTv rov; iXTta'ctvrcc; It) tov @sov. 
 
 ' uTecXXci.'yhv ^£ rod 6a,va.rov Toii fjt.ira.yiytuiTx.ovffiv uTo ruiv (pxvXw'v ku) 
 Ttffnvovirtv sJj ccvtov \pya.Z,iroi.i, Dial. p. 3^7 E. rovTo ai Itrnv &>;, /u,;Ta- 
 vorttfot'i 25r/ ToTs ky.a.Dr'A[ji.Kffi, roov afj.apTYii/.a.rMV Tctpce, tou @iov Xoifi'/i «(p5(r;v* aXX 
 ovx ^i uf/-i7; ucrwroiri Ixvrov;, x-cci aXXci tivi; v/iaTv 0//-0101 xara tovto, 01 
 Xiyouffiv oTi Kciv ccf/.afi'ruXo) ufft, ®iov o\ yiyvaffKMffiv, oh [///i XoyKTYiroci avroi; 
 Kvpto; a/^ecprleiv, p. 370 D. See also pp. 267 A and 259 D, where Christ 
 is said to have been an offering for all sinners who would repent and live 
 righteously. 
 
 " Dial. p. 273 E, quoted in p. 25, note 2. A nearly similar thought 
 occurs in p. 344 B. 
 
 ' P. 80 D (51). Compare Tucker, Z/^/// of Ahxtii7-e, vol. iv. p. 282. 
 
Writings of Justin Martyr. 6i 
 
 good, sometimes bad; but this could not be the case if his 
 character was fixed by a fatal necessity — if it was fated that 
 he should be either good or bad. Nor would some men be 
 good, and some bad, since in that case we should represent 
 fate as at variance with itself, or place no distinction between 
 virtue and vice, making them dependent only on opinion. 
 This only is irreversibly fated, that they who choose what is 
 good shall be rewarded ; they who choose what is evil, punished. 
 For man cannot be a fit object either of reward or punish- 
 ment, if he is virtuous or wicked, not by choice, but by birth." 
 In another place, he says that events are foretold, not because 
 they happen from a fatal necessity, but because God foreknows 
 what man will do.^ He brings forward a cavil of the Jews, 
 either real or supposed, to this effect, that if it was foretold 
 that Christ should die on the cross, and that they who caused 
 His death should be Jews, the event could not fall out other- 
 wise,^ To this he replies that God is not the cause that men, 
 of whom it is predicted that they shall be wicked, prove 
 wicked ; but they are themselves the cause ; and if the 
 Scripture foretells the punishment of certain angels and men, 
 it is because God foreknows that they will be unchangeably 
 wicked, not because He has made them so. He illustrates his 
 meaning by a reference to the prediction that the Messiah 
 should enter Jerusalem seated on an ass."^ That prediction, he 
 says, did not cause Him to be the Messiah, but pointed out to 
 mankind a mark by which they might know that He was the 
 Messiah. In all these passages there is no mention of pre- 
 destination : God foreknows events, but does not preordain 
 them.^ He acts, however, or rather forbears to act, in con- 
 sequence of this foreknowledge : for instance, He defers the 
 
 ^ r. 82 A (52). See Dial. p. 234 B. " Dial. p. 370 A. 
 
 ^ Dial. p. 316 A. 
 
 * On one occasion Justin says that through Christ we are called to a 
 salvation prepared beforehand by the Father, %i ol iKyJiSni^i^ u; (rur'/if'iKv 
 rhv ^rporiToif^ufff^iv/iv -rupa, rov •rix.rpoi 'au.uv. Dial. p. 30O D. 
 
62 Some Account of the 
 
 punishment of the devil and his angels out of consideration 
 to the human race, because He foreknows that many, now 
 living or yet unborn, will repent and be saved ; and He will not 
 therefore bring on the consummation of all things, until the 
 number of those foreknown to be good and virtuous shall be 
 accomplished.^ It should be observed that these remarks are 
 for the most part introduced incidentally, and ought not there- 
 fore to be construed too strictly. If Justin held the doctrine 
 of predestination at all, it must have been in the Arminian 
 sense — ex prcevisis nieritis.^ 
 
 On the subject of the Divine Providence, Justin held that 
 it was not merely general, but exended to particular men and 
 events. For, speaking of the philosophers, he says that the 
 greater part of them never bestowed a thought on the inquiry, 
 whether there was one God or many ; and whether the Divine 
 Providence extended to each individual or not, conceiving that 
 such knowledge contributed nothing towards happiness.^ Nay, 
 
 ^ Apol. i. p. 7^1^ k^il^' ^^^ y^P ^ I'^ijU.ovh rov /u,'/i^iTu Tovro 'Trfa.^a.i -rov &-ov 
 oia. TO avSpooTivov yivo; yiyiv'/,-o(,i. <7rpoyiyvM<T>cn ya,p rivag tK f/,iroe.vo'nx.s aca6'kiTiir&tt.i 
 fAZkXovra;, xtti tivks fjt.nVi'rot) "ttTwi yivvy,^ivra?. See also p. 82 D (55)* ***' 
 ffvvriXia'S'n kpiS^oi twv ^poiyvafffjiiveov kvtm ayctSuv ytyvofcivcov koc.) Ivxpi-rav, 01 
 ovs KKi (AYi^i'ffoi) TYiv WiKvpufftv Ti'^oirirKi. Scc also Apol. 11. p. 45 B ; Dial. p. 
 258 A. In pp. 261 B and 297 A, Justin speaks of those who are fore- 
 known to believe in Christ, and to exercise themselves in the fear of the 
 Lord ; and in p. 346 C, he says that the wonderful providence of God 
 was the cause that the Christians were found wiser and more pious than 
 the Jews, through the calHng of the new and eternal covenant. See also 
 p. 364 C, KXTot, %i T^v Tot/^iv Kou KOCTo. T^v 9rpoyvci)(riv, oTToTo; sxairros sa'rai, 
 TpoXiktxroci, where the allusion is to Jacob's prediction respecting the 
 character and fortune of his sons and their posterity. 
 
 2 See BiaL pp. 319 E, 370 C, 234 B. 
 
 ^ P. 217 E. The concluding words of this sentence are perhaps corrupt, 
 
 certainly obscure, — Wu evV av '/iv^ofz.i^et airaJ ^i' oXns vuxros Kou yifj(.'ipa,i. I 
 
 follow the translation in Thirlby's edition ; the Benedictines translate, 
 " neque fore ut eum lota nocte ac die precaremur," which is ambiguous. 
 Justin uses the expression "^toixriTiv rov xofff/.iv with reference to the divine 
 
IVrilings of Justin Martyj'. 6 
 
 o 
 
 he adds, " they endeavour to persuade us that God watches 
 over the universe, and genera and species, but not over me 
 and you and each individual ; since, if He did, we should not 
 pray to Him day and night." Justin's view of the subject is 
 agreeable to the language of Scripture and to the dictates of 
 common sense ; for a providence like that above described 
 is evidently no providence at all, or at least can furnish no 
 ground of love towards God — no motive to devotion. I do 
 not think that this account of Justin's opinion is at variance 
 with the fact that in another passage, to which I shall here- 
 after have occasion to refer, he says that God entrusted the 
 care of the world to the angels. 
 
 CHAPTER IV. 
 
 Justin's opinions respecting baptism and the eucharist, 
 with a particular reference to a passage in the 
 first apology. 
 
 In the First Apology, p. 93 E (73), Justin tells the Emperors 
 that he will detail to them the mode in which the Christian 
 converts, being renewed through Christ, dedicate themselves to 
 God. " x\s many," he says, " as are persuaded, and believe 
 that what we teach is true, and undertake to conform their 
 lives to our doctrine, are instructed to fast and pray, and 
 entreat from God the remission of their past sins, we fasting 
 and praying together with them. They are then conducted 
 by us to a place where there is water, and are regenerated in 
 the same mnnner in which we were ourselves regenerated. 
 
 governance, p. 246 E. In p. 91 D (70), sv r^^s tT, 'hiotK-hfu seems to be 
 equivalent to in this world. 
 
64 - Some Account of tJie 
 
 For they are then washed in the name of God the Father 
 and Lord of the universe, and of our Saviour Jesus Christ, 
 and of the Holy Spirit." Justin then alleges in -^xooi of the 
 necessity of this regeneration, John iii. 3, and Isa. i. 16,1 which 
 he supposes to have been prophetic of Christian baptism; 
 and states that the apostles had transmitted both the mode 
 of performing the rite and the reason on which the necessity 
 for its observance rested. "Since," he says, "at our first 
 birth we were born without our knowledge or consent — in 
 order that we may not remain the children of necessity and 
 ignorance, but may become the children of choice and know- 
 ledge, and may obtain in the water remission of the sins which 
 we have committed, the name of God the Father and Lord 
 of the universe is pronounced over him who wishes to be 
 regenerated, and has repented of his sins," etc.^ Justin then 
 runs off, as is his custom, into a long digression respecting 
 the washings and other ceremonies introduced at the sugges- 
 tion of the demons into the religious worship of the Gentiles, 
 in imitation either of what was actually enjoined in the Mosaic 
 law, or was foretold by the prophets as afterwards to take 
 place under the Christian dispensation.^ He proceeds to 
 animadvert on the blindness of the Jews, who maintained that 
 it was the Father, not the Son, Who conversed with Moses 
 and ^the patriarchs ; thereby showing that they knew neither 
 
 ^ This passage is again referred to in p. 81 D (52) and Dial. p. 229 E, 
 where, in the words aXXa, u% slxo?, ^eiXai rovro ixuvo TO trurvipiov Xovrpov 
 ^v, uTiTo ToTs fiiTMyt'yvua-Kovtn, " But as was fitting that was that 
 ancient saving washing which follows those who repent," there appears 
 to be an allusion to i Cor. x. 4. The Benedictine editors, for u-riro, read 
 j7?r£, TO. Compare pp. 235 E, 342 B, 369 C. See also pp. 263 C, 231 C. 
 
 ^ The passage is quoted in p. 58, note 3. 
 
 * Justin observes that the name (pur kt 1^.0?, "illumination," was given to 
 baptism : KaXtiTai oi rovro to Xovrpov (pMri(r/u,os, u? (puri^of/,ivciJV Tijv ^jccvoiocv 
 TMv raura [/.avSavovruv, "This baptism is Called illumination because the 
 minds of the catechumens who are thus washed are illuminated," p. 94 
 
 D (76). (puri^of/.ivoi Ita, rov ovof^ccTo; rov Xpia-rou tovtou, " Being illuminated 
 
 by the name of this Christ." Z>ia/. pp. 258 A, 351 A. 
 
W7^2 tings of Just ill Martyr. 65 
 
 the Father nor the Son. Returning at length to the mode of 
 initiating the new convert, he says/ '' After we have thus washed 
 him who has expressed his conviction, and assented to our 
 doctrines, we take him to the place where those who are called 
 brethren are assembled, in order that we may offer up earnest 
 prayers in common for ourselves and for the baptized person, 
 and for all others in every place, that, having learned the truth, 
 we may be deemed worthy to be found walking in good works, 
 and keeping the commandments, so that we may attain to 
 eternal salvation. Having ended our prayers, we salute each 
 other with a kiss. Bread is then brought to that brother who 
 presides, and a cup of wine mixed with water ; and he, taking 
 them, gives praise and glory to the Father of the universe 
 through the name of the Son and of the Holy Spirit ; and 
 employs some time in offering up thanks to Him for having 
 deemed us worthy of these gifts. The prayers and thanks- 
 givings being ended, all the people present^ express their assent 
 by saying Amen, which, in the Hebrew tongue, answers to 
 yivoiTo in the Greek. The president having given thanks, 
 and the people having expressed their assent, they who arc 
 called among us deacons give to each of those present a por- 
 tion of the bread and of the wine mixed with water, over whicli 
 the thanksgiving was pronounced, and carry away a portion 
 to those who are absent. And this food is called among us 
 eix^piarU; of which no one is allowed to partake who does 
 not believe that what we teach is true, and has not been 
 washed with the laver (of baptism) for the remission of sms 
 and unto regeneration, and does not live as Christ has enjoined. 
 For we do not receive it as common bread and common drink ; 
 but in the same manner as Jesus Christ our Saviour, being 
 made flesh through the Word of God, had both flesh and 
 blood for our salvation ;3 so we are also taught that the food 
 
 ^ P Q7 B (82) ^ "^^^ "' ^^Z"^" ^*'*^* 
 
 3 It is not easy to ascertain precisely what Justin meant in this passage, 
 which runs thus in the original : «xx' Sv rpo^cy hk x'oyov 0s.. <rafK.'^o,nSu, 
 
66 Some Account of the 
 
 over which thanksgiving has been pronounced by the prayer 
 of the "Word which came from Him, by which food, under- 
 going the necessary change, our flesh and blood are nourished, 
 we are taught, I say, that this food is the flesh and blood of 
 the incarnate Jesus. For the apostles, in the memoirs com- 
 ])Osed by them, which are called Gospels, have declared that 
 Jesus gave them this injunction, that having taken bread and 
 given thanks, He said, ' Do this in remembrance of Me, this 
 is My body ; ' and that, in like manner, having taken the cup 
 and given thanks, He said, 'This is My blood;' and that He 
 distributed the bread and wine to them alone." Justin adds, 
 that through the suggestion of wicked demons, bread and 
 wine were placed before the persons to be initiated into the 
 mysteries of Mithras, in imitation of the Eucharist. 
 
 He then proceeds to give an account of the meetings of the 
 Christians on the Lord's day. " Afterwards," he says, " we 
 remind each other of these things, and they who are wealthy 
 assist those who are in need, and we are always together ; and 
 over all our offerings we bless the Creator of all things, through 
 
 'I'/iiTov; Xpitr-ro; o ffuTfip riy.uv x,ki <ra,p}cc/. kk) alf/,ot, vrip ffuTYifiu.? yif/.uv tff^iv, 
 oura; xa) rhv ^/' thp(yii X'oyou rov 'TTocp avrov ilx,'^pi(Trr,^:7(T(X,v rpoiphv, l^ riS ctif^ex, 
 xce.) ffUDK}; KCiTa, fcsrccfioXyiv rp'Kpovrai '/if/.cuv, Ixiivov tov (TapKO-7roir,6iMTOs I'/ktov xui 
 ffccpxM Kcc) uJf/.x i^ilax,Sn[^iv uvKi, p. 98 A (89), The commentators in 
 general understand the words hk x'oyov @iov, " through the Word of God," 
 of the A.oyos, or Word of God, and ^/ ilx^i x'oyov roZ -^tap avrov, "by the 
 prayer of the Word which came from Him," of the prayer or blessing 
 pronounced by Christ at the time of instituting the Eucharist. (We find 
 X'oyM ivx/ii xcci ilx,a.pi!rT'ia;, "by the rational service of prayers and 
 praises," p. 60 C (16). In p. 88 €(65), tov 'Tra.pa, tov €iiou Xoyov, "the 
 Word of God," and in Dial. p. 328 E, tov 'pra.p ccvtov x'oyov, " the word 
 from Him," mean the word which the prophets and Christ were com- 
 missioned to deliver from God.) Yet the expression, "Jesus Christ made 
 flesh through the Word of God," has a strange sound. We should rather 
 ex])ect to find it said that Jesus Christ was the Word made flesh, Aoyo; 
 (rccpxoToiyih);, as in p. 74 B (41). See BiaL pp. 264 A, 310 B, 326 E. In p. 
 83 E) (57), however, it is said that Christ was born of the Virgin oia. Iwu-y.xui 
 
Writings of Justin Martyr, 67 
 
 His Son Jesus Christ, and through the Holy Spirit. And on 
 the day called Sunday there is an assembhng together of all 
 who dwell in the cities or country ; and the memoirs of the 
 apostles or the writings of the prophets are read as long as 
 circumstances permit. Then, when the reader has ceased, 
 the president delivers a discourse, in which he admonishes 
 and exhorts (all present) to the imitation of these good things. 
 Then we all rise together and pray ; and, as we before said, 
 prayer being ended, bread and wine and water are brought, 
 and the president offers prayers in like manner, and thanks- 
 givings, with his utmost power ; ^ and the people express their 
 assent by saying Amen ; and the distribution of that over 
 which the thanksgiving has been pronounced takes place to 
 each, and each partakes, and a portion is sent to the absent 
 by the deacons. And they who are wealthy, and choose, 
 give as much as they respectively deem fit ; and whatever is 
 collected is deposited with the president, who succours the 
 orphans and widows, and those who through sickness or any 
 other cause are in want, and those who are in bonds, and the 
 
 roZ X'oyov, " by the power of the Word ;" (§;« Iwuf^iM; @iov, " by the power 
 of God," p. 74 D (42)). See p. 49, note 2. Compare p. 61 D (19), lvva,y,ii 
 @iov Aoyos a.h~ov r,v, " the power of God was His Logos," p, 75 B (43), 
 
 TO "^rvivfta, 0V3C xcct rhv ovvoif^tv rnv Tocpa rov ©t/iv olViv uXXo vortToct 6i[MS, »? 
 
 Tov koyov, "By the Spirit and power of God we ouglit to understand the 
 very Logos." Justin may therefore in like manner have said that Christ 
 was made flesh through the Word of God. As it appears to me, Justin 
 in this passage does not intend to compare the manner in which Jesus 
 Christ, being made flesh by the Word of God, had flesh and blood for our 
 sake, with that in which the bread and wine, over which the thanksgiving 
 appointed by Christ has been pronounced, become the flesh and blood of 
 Christ ; but only to say that, as Christians were taught that Christ had 
 flesh and blood, so were they also taught that the bread and wine in the 
 Eucharist are the body and blood of Christ ; ov Tfo^rov is merely equivalent 
 to as. 
 
 'off'/] oiivKfx,!; ccvTM avcc-7rif^<Tii. vSo oiT'/i ovvccyA; ccivot/vn;, p. OO C(l5). T. he 
 
 word a.va.'Trif/.'Trii seems to imply that these prayers and thanksgivings were 
 offered in a loud tone of voice. 
 
68 Some Account of the 
 
 strangers sojourning among us, and, in a word, takes care of 
 all who are in need. But we meet together on Sunday because 
 it is the first day in which God, having wrought the necessary 
 change in darkness and matter, made the world ; and on this 
 day Jesus Christ our Saviour rose from the dead. For He 
 was crucified on the day before that of Saturn ; and on the 
 day after that of Saturn, which is the day of the Sun, having 
 appeared to the apostles and disciples. He taught them the 
 things which we now submit to your consideration." 
 
 To take the particulars stated in this passage in their order. 
 We find regeneration connected with the rite of baptism. ^ In 
 the Dialogue^ baptism is called the laver of repentance and of 
 the knowledge of God, which was appointed for the sin of the 
 "^Dcople of God.2 j^- jg ^igQ opposed to the washings of the 
 Mosaic ritual,^ and to circumcision.'* Conformably to the 
 injunction of our blessed Lord, it was performed in the name 
 of the Father, Son, and Holy Spirit ; and the candidate was 
 fitted for receiving it by prayer and fasting. After baptism, 
 he was received into the congregation, and joined in prayer,^ 
 and was admitted to a participation in the Eucharist, all present 
 having first saluted each other with the kiss of peace. 
 
 ^ So in Dial. p. 367 D, ya.f XpiffroSf -irpuroToxof •xu.ffni xrlffius uv, xct) 
 ip^h ^dXtv aXXov yivovs yiyoviv, rou dvccyivv/i^ivros v'T avrou ^/ v'haras, xou 
 Tritrrieos, xa.) %vXov tov to fji,varnptov rou trrccvpou i^ovro;. In p. 32 1 C, to 
 y.v(TTriptov w«X/v Tr,; (r^f -^uXiv) ytv'tffius hy-uv refers to the final restoration 
 of the Jews. The following passage has been urged as affording pre- 
 sumptive proof that infant baptism was practised in Justin's time : xa.) 
 Tokkot Tivis xcc) ^okkci)^ i^r,xovTovTat xa) Ifi^ofc/ixovTovrai, 01 \x '^cci^av ifia^nTiv- 
 C'/jtrav TM XpiffTM, a.(pCopoi 'hiocfxivovcri. Apol. i. p. 62 A (20). 
 
 ^ P. 231 C. 1i vhaTOi ayvicrai, p, 314 A. 
 
 3 Pp. 229 D, 231 C, 235 E, 236 B, 263 C, 369 C. rig txuvav tov (iarrif- 
 UKTos XP^'""' ^y^V "^^i^f^^Ti P>i[ia'yrTi(rfjt,tvu)j p. 246 C. 
 
 * P. 261 D. 
 
 ■' From a passage in the Dialogjie, p. 318 A, it appears that, in 
 Justin's opinion, jirayer was most acceptable to God when offered by the 
 
Writings of Jttslin Martyr. 69 
 
 With respect to the Eucharist, we find that in Justin's time 
 water was mixed with the wine ; 1 that the president, having 
 taken the bread and the wine mixed with water into his hands, 
 offered up praises and thanksgivings to God ; that the deacons 
 then delivered the bread and wine to all present, and carried 
 away a portion to those who were absent. 
 
 When we compare this account with the notices on the 
 subject of the Eucharist in the Acts of the Apostles and the 
 Epistles, we find that considerable alterations had taken place 
 in the mode of celebration; occasioned probably by the 
 necessity of correcting abuses and obviating inconveniences. 
 The first converts appear daily, after their principal meal, to 
 have taken bread and drunk wine in commemoration of the 
 death of their Saviour ; and it is probable that tables were 
 prepared in the houses of the rich, at which the poorer brethren 
 were received, and partook of the Eucharist. 2 At a later 
 period, the practice at Corinth was that the brethren assembled 
 together in some one appointed place for the purpose of eating 
 the Lord's Supper, still connecting it with their meal.^ Pro- 
 bably the abuses which prevailed there, and were condemned 
 by St. Paul, or others of a similar nature, rendered it eventually 
 expedient to make the celebration of the Eucharist entirely 
 distinct from the meal ; which appears, from the passage just 
 cited, to have been the case in Justin's time. 
 
 As in those days nothing but unavoidable necessity could 
 have prevented a Christian from attending the stated meetings, 
 
 supplicant in a kneeling posture, and with his face bowed forwards to 
 the earth. 
 
 ^ So Irenagus, 1. iv. c. 57, ** temperamentum calicis." 
 
 ^ Acts ii. 46, K'kuvrU ri Kur oTkov ctprov, " breaking bread from house to 
 house," where xar oJxov, "from house to house," is evidently opposed to 
 Iv ru hpu, '^in the temple." 
 
 ^ I Cor. xi. 20. 
 
70 Some Account of the 
 
 the custom of sending a portion of the consecrated elements 
 to the absent probably originated in the charitable desire to 
 testify to them that, though absent, they were present to the 
 thoughts and affections of their brethren; and to prevent 
 them from losing their share in the benefits arising from the 
 commemoration of the death of Christ. One inference we 
 may draw from the custom — that the thanksgiving pronounced 
 by the president was deemed necessary to give the bread and 
 wine, so to speak, their sacramental character — to make them, 
 as Justin expresses himself, no longer common bread and wine. 
 In Justin's description we find the deacons employed, as from 
 the account of the institution of the office in Acts vi. we 
 might expect them to be employed, in distributing the bread 
 and wine to the communicants.^ 
 
 On the ground that the bread and wine in the Eucharist 
 are not common bread and wine, Justin says that none were 
 allowed to receive them but baptized believers, who lived 
 conformably to the precepts of Christ. His reason for saying 
 that they are not common bread and wine is assigned in the 
 passage quoted in p. 6^, note 3; from which Le Nourry^ 
 infers that Justin maintained the doctrine of Transubstantia- 
 tion. It might, in my opinion, be more plausibly urged in 
 favour of Consubstantiation, — since Justin calls the consecrated 
 elements bread and wine, though not common bread and wine. 
 
 ^ In the- Dialogue, p. 259 E, Justin says that the offering of fine flour 
 made for those who were cleansed from the leprosy (Lev. xiv. 10) was the 
 type of the bread in the Eucharist, which Jesus Christ our Lord ordered to 
 be offered in remembrance of the suffering which He underwent for those 
 who are cleansed as to their souls from all wickedness ; in order that we 
 may give thanks to God for having created the world and all things in it 
 for the sake of man, and for having delivered us from the wickedness in 
 which we lived, and for having finally dissolved powers and principalities 
 through Christ, Who suffered according to His will. 
 
 '^ Apparatus ad Bibliothecajn maxiniam Veta-um Pairuiii, p. 408. 
 
PVritings of Justin Martyr. *]\ 
 
 But in the Dialogue ivith Trypho^ we find Justin stating that 
 the bread in the Eucharist was commemorative of the body, 
 and the cup of the blood of Christ; and in a subsequent 
 passage - he appUes to them the expression dry and hquid 
 food. We may therefore conclude that., when he calls them 
 the body and blood of Christ, he speaks figuratively. He 
 applies the word ^vo-ta to the Eucharist, or rather to the 
 thanksgivings and prayers which were offered up during the 
 celebration of the rite ;^ for he allows of none but spiritual 
 sacrifices under the Christian dispensation. The account 
 given by Justin of the intimate union which subsisted among 
 the brethren, and of the readiness with which the rich contri- 
 buted to the relief of the wants of the poor, proves that the 
 spirit of love which distinguished the first converts still ani- 
 mated the members of the Christian community. They still 
 
 ^ OTi fxXv oZv xai iv TOivrn rri TpocprrrUK (Isa. XXxiii. I3 e^ seq.) -TTifi toZ liprov 
 ov -rxps^MXiv hf/.7v ■hfJLir'c.p'-.i Xptirrcs '^oiiTv lU a.v!l:{/.vn(rtv rov ri (rcaiMx.Toxotn(ra,(rSoci 
 (f. (n(Ta)ix,a.ro<jror/i(T6ui) avTov 'hik rov; TitrrivovTa,? 11? uvtov, V ov; xa.) Txhros 
 y'iyovi, Kou -Ttp) rov 'z-ornplov us xvoifivi^iTiv tou a."y.a.TO? eivrov 'Tccp'i'ciMKiv ivx^P"^- 
 roZvTo^i Tcn7v, (pccivtrcr.,, p. 296 E. See also p. 260 A. " Justinus in Dialogo 
 cum Tryphone dixit clprov -ronlv, panem facere vel conficere, hoc est, Christi 
 exemplo ihXoyu^ kx) ivx^.p,<Tri7v, benedictione et gratiarum actione con- 
 secrare in Sacramentum Corporis Christi. Alkidit Justinus voce ^o,£v ad 
 vocem Christi apud Paulum, i Cor. xi. 24. ^cZto ^cun ih rm l^-h 
 avoi/^v»i(riv." Casanhon, ad Baronti Anna/es, xvi. 33. 
 
 " ravrcc ykp f^iva xu) XpnTTixvo) TO!,piXafiov -yronh, kcc) W a,vuf^vr,ffu Ti t>jj 
 'rpo(pm avT^v I'/ipZ; ti >coi) vypa;, h f xu) toZ ^d^ov? ^I'Tovh ^t avrod @ih 
 To~v etoZ f^ifA^nrx,, p. 345 A. Tlie passage is evidently corrupt. Thirlby 
 proposes to read, -^Iro.h h" ocvtov? vlo\ rod @io~v f^if^vnTx,. The 
 language, however, is such as would scarcely have been used by a believer 
 in the corporal presence. ^ 1 i s ^ v 
 
 3 P. 260 C. Compare p. 344 D. ^«''^«' ""' '' ^'"^"''^ '"'' J^l^ '^ JZ 
 cvif^ccro; rovrov Sv^la; Si; -^ccp'^^-^KZ, 'U<roZi Xpi^ri? y',yn<rgcc,, rovr'scTT.v^ Wi p 
 ti'XxpiJTia, ToZ uprotj kc^.) roZ ^orrtplov, -raj Iv ^avT/ TO'pr^^ rm yn? y,yvof^ivocs vro 
 ..i'v X;j,^««v«v -TTpoXufh^JV &io? f^o^prvpu thocp's^rovs I'^ip^i'^ ^^'^V, With p. 
 345 A, o'r/ f.h oZy xoa VJZO^) xa) tl^c^.p^arU,, v^i t<Sv Ǥ/^v y/yvo^eva/, TtKuc^, 
 /o,a, xa,) ildpKTTo', s/V/ rJ 6=^ Sv^>u,, koc) o^vt'o; (P'^f^>. See also p. 34^ B, and 
 Apol. i. p. 58 A (12), 60 C (16). 
 
72 Some Account of the 
 
 distinguished each other by the endearing appellation of 
 brother. 
 
 We learn, moreover, from the passage above cited, that on 
 the first day of the week, or, as Justin styles it, the day of the 
 sun,i the brethren met together for the purposes of religious 
 worship ; and he assigns as the reason for the selection of that 
 particular day, that on it God began the work of creation, and 
 Christ rose from the dead. So long as the converts to the 
 gospel were principally of Jewish origin, it is reasonable to 
 suppose that, as they attended the service of the temple, and 
 frequented the Jewish synagogues, so they kept the Jewish 
 Sabbath, — holding, however, meetings for religious worship on 
 the first day of the week, in commemoration of Christ's resur- 
 rection from the dead. The admission of the Gentiles into 
 
 ' The reader will observe that Justm calls the first day of the week « tov 
 rXiov iifispec, "the day of the sun," and the last « xpoviKn, "the day of 
 Saturn." Dion Cassius, in Fompeio, c. 6, says that the Romans derived 
 the practice of assigning the names of the planets to different days from the 
 Egyptians, and that it had become in a certain degree national among 
 them, X.IX,) riOYj nu) Tovro ff(p!(ri <?rd,Tpiov rpo-rov rivd iittiv. Whether the 
 Egyptians, having received the computation of time by weeks from the 
 Jews, applied the names of the seven heavenly bodies then known to be 
 immediately connected with our system to the days of the week, or whether 
 their observation of the heavenly bodies first led them to compute time by 
 periods of seven days, may be doubtful ; but it appears certain that the 
 computation was made subservient to the purposes of astrology. Dion 
 has recorded two explanations of the manner in which the names of the 
 heavenly bodies came to be assigned to the different days. The early 
 Christians, if of Jewish extraction, retained, if of Gentile, adopted the 
 scriptural computation by weeks ; and finding the astronomical or astro- 
 logical names of the days of the week generally received throughout the 
 Roman Empire, in their Apologies addressed to the heathen, naturally 
 used those names. Seklen, in the 13th and following chapters of the third 
 book of his work, Dc Jure naturali, etc., which we recommend to the 
 careful perusal of those who, whatever be the side they espouse, shall here- 
 after engage in the controversy respecting the institution of the Sabbath, 
 has collected all that can be found on this not uninteresting subject. 
 
Writings of JtLstin Martyr. "jt, 
 
 the Church was quickly followed by the controversy respectin'^ 
 the necessity of observing the Mosaic ritual,— a controversy 
 carried on, as we collect from the writings of the New Testa- 
 ment, with great bitterness; one consequence of which was 
 that the converts, whether Jew or Gentile, who believed that 
 the injunctions of the ceremonial law were no longer obliga- 
 tory, soon ceased to observe the Sabbath ; some even went the 
 length, as Justin informs us,i of attaching criminaKty to the 
 observance, as bespeaking a species of return from Christianity 
 to Judaism. Bearing, however, in mind that one reason 
 assigned by Moses for the sanctification of the Sabbath was 
 that on the seventh day God rested from the work of creation, 
 they added to the original reason for observing the first day 
 of the week — the commemoration of Christ's resurrection — 
 another, that on that day God commenced the work of creation.^ 
 Thus far, and thus far only, can it in my opinion be truly said 
 that the Lord's day was substituted in place of the Jewish 
 Sabbath : at first it was observed in conjunction with the 
 Sabbath, and with a reference only to the resurrection. 
 
 In Justin's account of the Christian assemblies we find 
 mention of a president, deacons, and a reader. That the 
 deacons were regarded as fulfilling the same duties as the 
 ministers whose appointment is recorded in Acts vi. cannot, I 
 
 ^ The word (rajSjSar/^s/i/, " to keep the Sabbath," is always used by Justin 
 with a particular reference to the Jewish law, pp. 229 C, 236 E, 237 A, 
 238 A. 
 
 2 In the Dialogue, p. 241 E, Justin says that a greater mystery was 
 annexed by God to the eighth day than to the seventh. This mystery he 
 afterwards states to be the command to circumcise on the eighth day, 
 which was a type of the true circumcision from error and wickedness, 
 received by Christians through Jesus Christ, Who rose from the dead on the 
 first day of the week, which, when the weekly circle is complete, corre- 
 sponds to the eighth day, p. 260 C. The number of persons saved in the 
 ark was also a symbol of the day on which Christ arose from the dead, 
 being the eighth in number, but the first in power, p. Ti^'J D. 
 
74 Some Accoimt of tJie 
 
 think, be doubted. But should any person infer that because 
 bishops and presbyters are not expressly named by Justin, no 
 minister with those titles then existed in the Church, his 
 inference would not be warranted by the premises. Justin, it 
 should be remembered, was addressing heathens, who could 
 not be supposed to take any interest in the titles borne by the 
 ministers of the new religion; nor did it form any part of 
 Justin's plan to enter into minute details respecting the govern- 
 ment or discipline of the Church. Tertullian, who in his other 
 works frequently mentions bishops, priests, and deacons, in his 
 Apology^ addressed to the governors of Proconsular Africa, 
 uses language even more general than that of Justin. In one 
 respect the president appears to have been regarded as occupy- 
 ing the place of an apostle ; for as the early converts, who sold 
 their lands and possessions, laid the price at the feet of the 
 apostles,^ so, according to Justin, whatever was collected for 
 the use of the poor at the meetings on the Lord's day was 
 deposited in the hands of the president. 
 
 CHAPTER V. 
 
 THE IMMORTALITY OF THE SOUL — THE RESURRECTION OF THE 
 BODY — THE MILLENNIUM — FUTURE JUDGMENT^ ANGELS 
 — DEMONS. 
 
 In the introduction to the Dialogue zvith Trypho^ the old man 
 by whose discourse Justin was converted to Christianity enters 
 into a discussion respecting the soul. Having stated that the 
 heathen philosophers could not tell what the soul is, he pro- 
 ceeds to affirm that the soul is not immortal ; " for if immortal, 
 1 Acts iv. 35. ^ P. 222 E. 
 
Writings of Justin Martyr. 75 
 
 it must also be necessarily-existent, as some of the followers of 
 Plato asserted, and as others erroneously asserted the world to 
 be. Yet, though not immortal, all souls do not die, for that 
 would be a benefit to the bad ; but the souls of the good exist 
 in a happier, and those of the bad in a worse state, awaiting 
 the day of judgment, when those which appear worthy of God 
 will be exempt from death, and the rest be punished so long 
 as God wills them to exist and to be punished. God alone is 
 necessarily-existent and incorruptible, and on that very account 
 is God ; all other things, including the soul, are created and 
 corruptible." He afterwards arrives at the same conclusion by 
 a different train of reasoning.^ " The soul," he says, " is 
 either life, or has life- If it is life, it must cause something 
 else, not itself, to live ; as motion moves something else, not 
 itself. No one can deny that the soul lives. If, then, it lives, 
 it lives not as being life, but as partaking of life ; and that 
 which partakes is different from that of which it partakes. 
 The soul partakes of life because God wills it to live ; and in 
 like manner it will cease to partake of life when God wills it 
 not to live. For its existence does not flow from itself, as the 
 existence of God from Himself. As man does not always 
 exist, nor is the body always united to the soul, but, when this 
 union is to be dissolved, the soul quits the body, and the man 
 no longer exists ; so when the soul is no longer to exist, the 
 vital spirit departs from it, and it exists no longer, but returns 
 thither whence it was taken." 
 
 Whether Justin wished to be considered as implicitly adopt- 
 ing thes*" opinions of his instructor appears to me doubtful ; ^ 
 but even if he did, it is evident that he meant not to deny 
 
 1 P. 224 B. 
 
 '^ In the Dialogue, p. 241 B, he refers to an argument which he had 
 received from his instructor, sv t«,^ Ifnivou nfcov^a. rod uvojio;, ' which 1 heard 
 from that man," against the perpetual obUgation of the ceremonial law. 
 See p. 2, note 5. 
 
76 Soiue Account of the 
 
 the immortality of the soul, but only to say that it was not 
 immortal in its own nature, — that its immortality was the gift 
 of God. In a subsequent part of the Dialogue^ he quotes the 
 fact, that the Witch of Endor called up Samuel's soul, to prove 
 the existence of the soul after its separation from the body. 
 In the First Apology'^" he says that the souls of the wicked are 
 in a state of sensation after death, and, imitating Christ's 
 example, refers to the passages in which God calls Himself 
 the God of Abraham, Isaac, and Jacob, to prove that those 
 patriarchs, though dead, were still in being.^ His notion 
 seems to have been, that God conferred upon our first parents 
 the gifts of incorruptibility and immortality, which they lost by 
 their transgression ; but which may now be regained by us if 
 we believe, and lead virtuous and holy lives.^ 
 
 We have seen that Justin's venerable instructor speaks of 
 the punishment of the wicked as enduring so long as God 
 wills. Justin always speaks of it as eternal.^ There is no 
 absolute contradiction between the two statements, which may 
 
 ' P. ZIZ A. 
 
 P. 66 D (29). Tu Vi KoXci^iff^xif h oclffSriffii ko.) [Mto, 6a,varov ovffo,;, to,; 
 Tuv aViKuv i^v;\^Ms. See also p. 65 A (26). on xa) fAira, 6a.ta.ro') Iv aUinffu 
 st<r)v eci \pv^oit, 
 
 ^ P. 96 E (81). Compare Matt. xxii. 32. 
 aXXcc -prpo; ro a.'Z'oou^at vy.7v oti to <7fDiV[ji.a. to ciyiov ovj/5/^s/ rovs dv^pu^rovs, 
 Tous xai QiM o/xoiu; K-rah7; xa.) aJavdrou;, lav (pvXa'^uxri ra, TftoffTayy.aTa aurov, 
 yiyiv'/iy.ivov; xa) xaryi^iaiy-ivovs v<7e al/rov vlohs alrov xaXiHa^ai, xou ovrot o/xoius 
 TM ^Aoafi, xa] ry Eila. i^o/icoioij/u,iyoi 6dvarov lavroTs Ipyd^ovrai. Dial, p, 353 E, 
 referred to in p. 58, note 3. See p. 265 D. o'l Idv dl'tov; tZ Ixilvov (sovX'.u/xan 
 
 lavTov; 61 ipyuv di'i^utn, Tni (jlit ahrov avaffTpo(p7iS xara^tM^rivai 9rpoirnXr,<pa/xiv 
 ffVfj.fiaffiXivovra?^ a(p^a,provs fta) d-raSus yivo/nivovg. Apol. i. p. 58 B (13). xa\ 
 rod "TaXiv Iv aipdapffio. yiuff^ai '^la '^iffriv rhv Iv alru air'^ffn; Ti/wprovris, 
 
 p. 60 D (17). 
 
 * uiuviav xoXatrtv xoXa(r(l'/iffof.t,ivuv, dxx'' ol^) ^tXiovrairyi Tnpio^ov, Apol. i. 
 p. 57 B (10). See also pp. 59 B (12), 65 A (26), 67 D (30), %i B (56). 
 Apol. ii. pp. 41 C, E, 45 E, 46 D, 47 D, Dial. p. 344 B. So also aiuviov 
 
 :tard(r^'cO-iv, pp. 34O D, 349 B. uTr/.va-rw: xoXd^ia-i'ai, p, 264 B. 
 
Writings of J its tin Martyr. "jj 
 
 be reconciled by saying that God wills the punishment to 
 be eternal. But the former mode of expression implies the 
 possibility that the torments of the wicked may have an end, 
 which the positive language of Justin seems to exclude. Pre- 
 viously to the final judgment, the soul will be reunited to the 
 body, which, in the case of the good, will not only be rendered 
 immortal and incapable of suffering, but even if, during this 
 life, it laboured under any deformity or defect, it will then be 
 raised in a state of complete integrity.^ The bodies of the bad 
 will also be rendered immortal, in order to endure the eternity 
 of suffering to which they are destined. The place of future 
 punishment he calls by the name of Gehenna.^ 
 
 In the Dialogue with Tryphoj^ Justin speaks of the appear- 
 ance of the man of sin as immediately connected with the 
 second coming of Christ in glory. His appearance was to 
 be the prelude to severe persecutions against the Christians. 
 Bishop Pearson* supposes Justin to have believed that this 
 
 1 Apol. i. p. 57 B (lo). The passage is corrupt, but the meaning clear. 
 P. 65 G (26). Tnv "hi ^ivrifxy (I'ccpovfflav) orav fUTO, ^o^ns s? ovpavuv f/,ira tjjj 
 a,yyi\ix,ni uvrov ffrpctTieis Trexpeayivyiffiffecii KiKfipuKTSity on xat ra, ffMfiara, ocviyipn 
 'TTa.vruv Tuv yivof^ivuv avSpuTeav^ xa,) ruv fAv a^iuv ivovtrn K(p$cipfflcx.v, ruv 
 aVixuv Ev al(r6'/i(TU alavia, /u,iT«, tuv ^ccvXav oxtfiovctiv lU to kimviov crup •TTifi'^^ii, 
 p. 87 B (63). on xeiv rig Iv Kujir) rm ffcof^aros vcrdp^uv (^vXac.'^ txv -^xpoiOido- 
 fjLivuv I'TT avTou ^i^ayfidruv vTrap^vi, okoxktjpov aurov Iv r? dsvrspa kItou 'Tfapovtria., 
 fjura, rod xa) d^dveirov xai cif^aprov xa,) aXv'^rnrov -Troinffai^ uvaffryiffu. Dial. 
 
 pp. 296 A, 359 D. 
 
 ^ ^ Be yiivvd iffri ro-rog svSa xoXd^KT^xi fAiXXovo'iy ot eiVixus (iieatravTiS. Apol. 
 i. p. 66 B (28). 
 
 ^ v\^i ^ivripa {^apoviria) iv « ft,ird Vo^n? ccTo tuv ovpavZv <rapia'Tat, orav xai 
 rTis aToffraffias a,v6pu<ffos, xa) si; tov vyptfTov e^akXa XaXuv, i-ri ms yn; 
 oivo[ji.a ToXy-'/iO"/! us hf^as rov? Xptirriavou;, p. ^^6 E. 
 
 * The passage to which Pearson refers is as follows : — o^np yiynrai l^orov 
 £/j <rov ovpavov aviXyi(pd'/j y.ira to tx vixpuv avaffrnvai niAiripo; Kvpio; I'/jtrov; 
 Xpiffros, i-uv ^poveav trvy.'ffXyipovfJi.ivuv xa) rov (iXafftpvifia xai roXu.npa u? tov 
 v-^KTrov (jt,iXXovroe XaXiiv n^n W) Svpai? ovto? (av), xatpov xa) xaipou; xat ni^KTu 
 xxipou "^laxa^i^siv Aavr/iX fi^vvii. xa) v/u,u? ayvoovvTs; -rotrov ^povov dtaxaTt^uv 
 f4.iXXu, aXXo viyuif^i' tov yap xatpov Ixarov 'i-T'/i i^'/iyilffSi XiyKT^ai, it Oi tovto 
 
78 - Some Account of the 
 
 event was near at hand ; this, however, does not strike me as 
 a necessary conclusion from the words. 
 
 We have seen that, among other questions put by Trypho 
 to Justin, he asks whether tlie Christians really believed that 
 Jerusalem would be rebuilt,^ and that they, as well as the 
 patriarchs, prophets, and Jews, and proselytes who lived 
 before the coming of Christ, would be collected there. Justin 
 replies that, although many pure (in doctrine) and pious 
 Christians were of a different opinion, yet he himself, and as 
 many Christians as were in every respect orthodox, opOoyv^- 
 fxoves Kara iravTa, were assured that they who believe in Christ 
 should rise in the flesh,'- and for the space of a thousand years 
 
 ifriv, n; ro iXa^itrrov tov rris xvcfytix; civ^pwprov rpiaxoffia TivrriKovTOi 'irr, fiecffiX- 
 ivffoc,! oi7y nee. to iipn/nivov v-xo rov uy'iov Auviti^, xki xccipav (f. xoci xxipohg), ^60 
 fiovov; KKipob; "kiyiaSai a,pt$fji,yiffuf/.i'j, p. 250 A. Here we have a plain allusion 
 to Dan. vii. 25 (xi. 36, etc.) ; 2 Thess. ii. 4 cf seq. The last passage 
 seems to have suggested the word ^/ax«T£;^£;v to Justin ; but he employs it 
 ns relating to the time during which the man of sin was to have dominion, 
 not to that during which he was to be restrained from appearing. See the 
 use of the word xa.rix,uv.- Apol. i. 82 D (55). 
 
 ^ C. I, p. 28, Dial. p. 306 B, et seq. Compare pp. 368 A, 369 A. 
 
 ^ To this resurrection Justin applies the words TaXtyyivja-ia, iv 0I5 za) to 
 
 uvfTnptov 9rdXiv TJjj yiviffiug (t>?j ?raX/v yivitria;) rif^tuv, xai octX&Is -zoivTuv tmv 
 TOV XptiTTov U 'lipovaocXnfJt' (^a-rAffiaSm 'TtpodhoxmTuv. " Regeneration, in which 
 also is the mystery of our regeneration and the appearance in flesh of all 
 ihose who believe in Christ in Jerusalem." P. 312 C. Middleton has most 
 unfairly charged Justin with maintaining that the saints will pass the 
 millennium in the enjoyment of sensual pleasures. Nothing of this kind 
 is to be found in Justin's description ; and in p. 346 B, he cautions Trypho 
 against supposing that the Mosaic sacrifices will then be revived, or any 
 but spiritual sacrifices offered : oZ {tou Xpiffrov) Iv tJ? -rdXiv •vupovtrlct f/,h ^o^'/iti 
 Xiyuv 'H<r«i'«v n Tovi aXXovs Tpo(p^Tocs 6vcrioci cc,<p ou[/.d,Tuv n ff'TTovduv i-ttI to 
 6v(riot,ffTripiov K,va(pipiiT^xi, ccXXu uX'/iCtvov; xx) ^rviVfiKTtxov; a,"vov; xu) iv^ocp- 
 uTTtas. " Do not think that Isaiah and the other prophets say that at His 
 (Christ's) second coming offerings of blood and libations will be offered 
 upon the altar, but true and spiritual praises and giving of thanks." It has 
 been observed, c. I, p. 24, that Elias is to appear before Christ's second 
 Advent. 
 
Writings of Jn still Marty7\ 79 
 
 inhabit Jerusalem, rebuilt and beautified and enlarged. In 
 confirmation of this opinion, he quotes Isa. Ixv. 17, and the 
 book of Revelation, which he expressly ascribes to the Apostle 
 St. John, At the expiration of the period of one thousand 
 years, the general resurrection was to take place ; ^ and after 
 the general resurrection and judgment, this whole frame of 
 things was to be consumed by fire.^ 
 
 I will take the present opportunity of laying before the 
 reader the different notices scattered OA^-er Justin's works 
 respecting angels and demons. In opposition to those who 
 thought that angels were only emanations, sent forth for a 
 particular purpose, and then resolved again into that from 
 which they issued, Justin ascribes to them a positive and per- 
 manent existence.^ To certain of them God committed the 
 charge of watching over men and over this nether world ; ^ but, 
 as they possessed freedom of will,^ and were capable of evil as 
 well as good, they allowed themselves to be seduced into 
 transgression by the beauty of women ; from their intercourse 
 -with whom sprang demons. These apostate angels enslaved 
 the human race by magical arts,*^ by terrifying or by injuring 
 them, by instructing them in sacrificial rites, and inducing 
 
 1 P. 308 B. 
 
 " Apol. i. p. 66 B (28), where Justin appeals to the authority of the 
 Sibyl and Hystaspes. Apol. ii. p. 45 C 
 
 3 Dial. p. 358 C. Compare pp. 311 I> and 312 B, where Justin proves 
 from Ps. cxlviii. i, 2, that angels are heavenly powers. They required 
 food, but not such food as men require. Their food was manna, according 
 to Ps. Ixxviii. 24. Dial. p. 279 D. 
 
 ^ Apol. ii. p. 44 A, referred to in c. i. p. 4, note 2. Trypho appears to 
 have been scandalized at the notion that an angel could fall. Dial. pp. 
 305 C, 306 A. 
 
 ^ Dial pp. 316 A, 370 A. In the former passage he seems to limit 
 the freedom of men and angels by saying that they were free to do that 
 which God had empowered each to do, T/;«r-=/v 'Uk 'Uaarov hi^vvuuMiTs 
 
 « See Apol. i. p. 61 A (18). 
 
8o Some Account of the 
 
 them to offer incense and libations, which became necessary to 
 themselves after they were subjected to passions and lusts.^ 
 Having enslaved mankind, they sowed among them murders, 
 wars, adulteries, wantonness, and all kinds of wickedness. 
 The poets and mythologists, ignorant that these evils were the 
 work of the angels and of the demons, their offspring, 
 ascribed them to the deities, whose names the angels appro- 
 priated to themselves at pleasure. ^ In order more securely to 
 establish their dominion, the demons employed every art to 
 seduce men from the worship of the true God, adapting their 
 temptations to the character of the individual :^ if he was of a 
 low and grovelling temper, addressing themselves to his senses, 
 and, as it were, nailing him to idols and earthly objects ; if he 
 was of a more contemplative cast, perplexing him with subtle 
 inquiries, and urging him into impiety. With this view, also, 
 after Christ's ascent into heaven, they instigated different men,^ 
 
 •^ 01 }ca.) Txpcc Tuv uXoyui (iiovvruv alrovo'i ^uf^etra xx) hpct-Viixs. " Who get 
 their sacrifices and worship by exacting upon the follies of wicked men." 
 AJ>ol. i. p. 59 D (15). 
 
 It should be observed that Justin makes a clear distinction between the 
 worship of idols and that of the heavenly bodies. We have seen his 
 notions respecting the origin of the former (c. i. p. 4) ; but he believed, 
 and according to hun Trypho also believed, that God actually permitted 
 the heathen to worship the sun and moon as God. This notion was 
 founded on a misinterpretation of the Septuagint version of Deut. iv. 19. 
 £>ia/. pp. 274 B, 349 E. 
 
 '^ In the Fi'rs^ Apology, p. 55 E (7), Justin gives a similar account, and 
 says that men, being ignorant of the existence of wicked demons, called 
 them gods, assigning to each the name which he had appropriated to 
 himself. Compare p. 57 D (11), where he says that the images, the 
 objects of worship in the heathen temples, bare the names and the forms 
 of wicked demons. See also p. 67 D (30). In proof of this opinion he 
 frequently appeals to Ps. xcvi. 5. o\ hoi rav ihav 'Butfx.oviBi s/V/v, " the 
 gods of the heathen are demons," as in Dial. p. 306 B. 
 
 ■* Apol. i. p. 92 B (70). The devil enabled Pharaoh's magicians to 
 work wonders. Dial. pp. 294 E, 306 B. He also inspired the false 
 prophets, p. 325 A. 
 
 * Apol. i. p. 69 C (34). 
 
Wri lings of J its tin Martyr. 8i 
 
 among them Simon the Samaritan, to give themselves out for 
 gods ; as previously to Christ's appearance on earth they had 
 suggested various fables to the poets, founded on what the 
 holy prophets had foretold respecting the coming of Christ 
 and the future punishment of the wicked, to the end that men, 
 having their minds preoccupied with those fables, might regard 
 the narrative of Christ's life and actions with less reverence.^ 
 In like manner, they caused various rites to be introduced 
 into the heathen mysteries, bearing a resemblance to those 
 which were to be instituted under the Christian dispensation. 
 Thus from Isa. i. i6, which Justin refers to baptism, the 
 worshippers in the heathen temples were instructed to sprinkle 
 themselves before they made their offerings ;2 and from what 
 the demons had learned respecting the future institution of 
 the Eucharist, bread and a cup of water were placed before 
 the candidates for initiation into the mysteries of Mithras, as a 
 part of the ceremony.^ This imitation of the prophetic writings 
 extended even to the precepts of righteousness inculcated in 
 the Sacred Volume.* 
 
 ' Apol. i. p. 89 A (66), where Justin alleges several instances of imita- 
 tion, some of them sufficiently extravagant. Compare pp. 68 C (31), 90 
 A (67), 97 A {82). Dial. pp. 297 B, 295 A, 294 E. The demons did 
 not know that the Messiah was to be crucified, and did not in consequence 
 invent any fables with reference to the crucifixion, p. 90 B (68). 
 
 2 Apol. i. p. 94 E (77). 
 
 3 Apol. i. p. 98 C (90), referred to in c. iv. p. 66. In the Dialogue, 
 p. 304 B, Justin says that the practice of initiating the votaries of Mithras 
 in a place called a cave was derived from Isa. xxxiii. 16. oZto? olmtrn iv 
 v-4^'/iXm tTTijXeciM 9rirpoi; Iff^vfa,?, "his place of defence shall be the munitions 
 of rocks;" from which passage he infers that Jesus was born in a cave near 
 Bethlehem. See Casaubon, Exercit. ad Baronii Annales, ii. i. See also 
 p. 296 B. 
 
 ^ aw KOLi Toiii X'oyovs To.vTOt.; [ji,t[jt.n(ra,iT$oct iTiX'-'P''^''''^^' ^<««'«*pl''«? y^P Xoyou; 
 
 tea.) 'ffetp Ixuvois XiyiffScu \rixvu.ira.vTo. " Of which they attempted to imitate 
 all the prophetic writings, and they also managed by art that precepts 
 of righteousness should be spoken among them. " P. 296 C. 
 
82 Some Account of the 
 
 Actuated by a spirit of unremitting hostility against God and 
 against goodness, the demons instigated all the persecutions 
 to which not only the Christians, but the virtuous among the 
 heathen were exposed.^ They also excited the Jews to put 
 Christ to death. 2 They were the authors of the calumnious 
 accusations brought against the Christians. ^ To their sugges- 
 tions were to be traced the different heresies which had arisen 
 in the Church;* the unjust and wicked laws which had been 
 enacted in different states ; ^ in short, they were the authors of 
 all evil existing in the world. Among tliese evil angels the 
 serpent who deceived Eve, called also in Scripture Satan, and 
 the devil, was pre-eminent ; ^ who, together with the other 
 apostate angels and with wicked men, will be consigned to 
 eternal flames at the consummation of all things.''' 
 
 With respect to demoniacal possessions, Justin says that 
 the Christians,^ by adjuring demons in the name of Christ, 
 
 ^ This opinion is repeatedly stated by Justin. See Apol. i. pp. 55 D 
 (6), 59 D (15), 82 B (53). Apol. ii. pp. 41 D, 45 D, 46 C, 50 B. Dial. 
 p. 258 D, where it is said that the persecutions of the Christians will 
 continue till Christ's second coming, p. 360 D. 
 
 - Apol. i. p. 96 A (80). 
 
 ■' Apol. i. pp. 58 D (13), 68 D (31). Apol. ii. p. 51 B. 
 
 -> Apol. i. pp. 69 D (33), 91 A (69), 92 A (70). 
 
 5 Apol. ii. p. 48 A. 
 
 ** -xu-o VifM'i y,\v yap ecppf^riyiTr,; tuv KXPiuy 6aiy,ovuv 01^1; KOcXiirui, koh 
 
 a-uravas, xec} ^lafiokos. " But the ringleader and prince of evil spirits is by us 
 called the serpent, and Satan, and false accuser." Apol. i. p. 71 A (37). 
 Compare Bial. pp. 264 A, 304 D, 327 D, 331 B, 353 E, 354 E. 
 
 ^ Apol. i. pp. 71 B (37), 82 D (56), 87 B (63). Apol. ii. p. 46 D. 
 Dial. p. 361 C. This notion of Justin, that the punishment of the apostate 
 angels will not take place until the end of the world, has by some been 
 stigmatized as heretical. See Le Nourry, p. 416. Perhaps Justin meant 
 that all their, power of doing mischief, and consequently their only source 
 of gratification, would then be taken away, and they would exist for ever 
 in a state of unmitigated mi'-'ery. 
 
 s Apol. ii. pp. 45 A, 46 D. Dial. pp. 247 C, 302 A, 311 B. In the 
 last passage, Justin says that a demon would possibly obey, if adjured by a 
 
Writings of J^istin Martyr. 83 
 
 were enabled to work cures which the Jewish and heathen 
 exorcists had in vain attempted. He here speaks as if the 
 suffering party was really possessed by a demon ; but on 
 another occasion he classes possessed and insane persons 
 together, and says that the souls of dead men had entered 
 into thera.i There, however, is no real contradiction ; for he 
 supposed that wicked angels hovered about the beds of dying 
 men, 2 on the watch to seize the parting soul \ which being now 
 brought within their power, was compelled to obey their 
 bidding. The souls of the prophets and holy men of old had 
 thus fallen under the dominion of demons ; as was evident 
 from the power, exerted by the Witch of Endor, of calling up 
 the soul of Samuel ; and the demons could, by a similar 
 exercise of power, cause them to possess the bodies of men. 
 
 CHAPTER VI. 
 
 THE CONDITION OF THE CHRISTIANS IN THE TIME OF 
 JUSTIN, AND THE CAUSES OF THE RAPID DIFFUSION OF 
 CHRISTIANITY. 
 
 In the Dialogue ivith Trypho, we find Justin using the follow- 
 ing language:" "There is no race of men, whether of 
 
 Jew in the name of the God of Abraham, of Isaac, and of Jacob. He 
 speaks of the demons as trembling at the name of Christ. U xrA ^a, ^«/^»v/« 
 (pp/<r(r£i. Pp. 269 D, 350 B, 361 C. 
 
 no-K^'xrovi y.a) i,,.^.of.k.ov, Kc^XoZ^i cr^vrsj. " And those persons who are 
 violently caught up and dashed down again by departed spirits, and who 
 pass among you all for demoniacs and mad." Apol. i. p. 65 A (26).^ 
 
 2 Dial. p. 332 E. Justin speaks as if a petition to be delivered m the 
 hour of death from the power of evil spirits formed a special topic m the 
 prayers of Christians. 
 
 ^ P. 345 C. 
 
84 Some Account of the 
 
 barbarians or of Greeks, or bearing any other name, either 
 because they live in waggons without fixed habitations, or in 
 tents, leading a pastoral life, among whom prayers and thanks- 
 givings are not offered to the Father and Maker of the universe 
 through the name of the crucified Jesus." As Justin is then 
 endeavouring to show that the prediction of Malachi,^ which 
 speaks of the universal diffusion of true religion among the 
 Gentiles in the days of the Messiah, was fulfilled in the actual 
 state of Christianity, we must make allowance for some 
 exaggeration in the description. We may interpret his lan- 
 guage more strictly, when he says that new converts were 
 continually added to the Church through the admiration 
 excited by the virtuous practice and enduring constancy of the 
 Christians. He states,^ with regard to himself, that in embrac- 
 ing Christianity, he was in no small degree influenced by 
 observing that the Christians^ against whom so many calumnies 
 were propagated, encountered death, and whatever else is 
 deemed most dreadful, without fear. Such persons, he 
 reasoned with himself, could not be leading wicked and dissi- 
 pated lives. " For what lover of pleasure," he asks, " or 
 intemperate man, or delighting to feed on human flesh, would 
 embrace death, thereby to lose all that he deemed desirable ? 
 and would not rather strive, by every means, to evade the 
 pursuit of the governors, in order that he might live for ever in 
 this world ? Much less would such a man denounce himself 
 to the magistrate." On another occasion he says,^ " It is 
 evident that no one can terrify or enslave those who have 
 believed in Jesus. For when condemned to be beheaded, to 
 be crucified, to be cast to wild beasts, into chains, or into 
 the flames, or to be otherwise tortured, they never swerve from 
 the profession of their faith. Nay, the more frequently such 
 punishments are inflicted, the greater the addition to the 
 
 1 I. II. 
 
 - Apol. ii. p. 50 A. Compare Apol. i. p. 63 C (23). 
 3 Dial. pp. 337 ]5, 350 A, 360 D. 
 
Writings of Justin Martyr. 85 
 
 faithful and pious believers in the name of Jesus ; as when 
 you cut off the fruit-bearing parts of the vine, it puts forth 
 other flourishing and fruitful branches." 
 
 As the main object of the First Apology is to remove the 
 unfavourable impression which had been made on the minds 
 of the Emperors by the calumnious accusations circulated 
 against the Christians, Justin naturally appeals to the moral 
 precepts delivered by Christ, and to the fact that the Christians 
 lived in conformity to them. " We," he says, " follow the 
 one unbegotten God, through the Son — we who formerly 
 delighted in vicious excesses, but now are temperate and 
 chaste — we who formerly had recourse to magical arts, but 
 have now dedicated ourselves to the good and unbegotten 
 God — we who formerly placed our greatest pleasure in acquir- 
 ing wealth and possessions, but now bring all that we have 
 into a common stock, and impart to every one in need^we 
 who hated and destroyed each other, and, on account of the 
 difference of manners, refused to live with men of a different 
 tribe, now^ since the appearance of Christ, live on terms ot 
 familiar intercourse with them, and pray for our enemies, and 
 endeavour to persuade those who hate us without a cause to 
 live conformably to the perfect precepts of Christ, to the end 
 that they may become partakers with us of the same joyful 
 hope of a reward from God the Ruler over all." ^ 
 
 But though many might become favourably disposed to 
 Christianity by contemplating the pure and blameless lives of 
 its professors, and thus be induced at length to imitate the 
 virtues which they admired, yet to the majority the Christians 
 w^ere the objects at once of hatred and contempt.^ They were 
 
 1 Apol. i. p. 61 B (iS). In the Dial. p. 309 A, Justin challenges his 
 opponents to prove that the Christians were actuated by the love of gain, 
 or glory, or pleasure. 
 
 - Apol. i. p. 63 C (23). 
 
86 Some Account of the 
 
 regarded as the vilest of men,^ and treated with the greatest 
 contumely and injustice.^ The most unnatural and revolting 
 crimes were laid to their charge ; they were accused of feeding 
 on human flesh,^ and, after their horrible repast, of extinguish- 
 ing the lights, and indulging in a promiscuous intercourse. 
 They were also charged with atheism and impiety,^ because, 
 as Justin states,^ they would not worship the gods of the 
 Gentiles, or offer libations and sacrifices to dead men. No 
 measure, which promised to accomplish their destruction, was 
 rejected on account of its iniquity or atrocity ; their domestics 
 were solicited to inform and to give evidence against them ; ^ 
 and Justin in one place states that murders were purposely 
 committed by others, in order that the Christians might be 
 charged with the guilt ; '' and that their servants, their children, 
 or their wives were then put to the torture, in the hope that 
 some expression might drop in the moment of agony which 
 might furnish matter of accusation against them. So strong 
 was the current of public feeling against them, that Justin 
 ventures to ask of the Emperors no more than this^ — that 
 when the Christians were brought before the tribunals, they 
 should not be condemned merely because they were Chris- 
 tians, but should be dismissed, unless they were convicted of 
 
 ^ uvSpu-ffoti ov^ivos d^iois, " Men of no worth," is Trypho's expression, 
 p. 225 E. In p. 349 B, Justin repels the charge, ol/xouv ov» ivxara(ppov>jros 
 'Br.f/.o; IcTfiiv, ovdl (idpfiapov (pZXov, ovh\ o'Tfoicx, Kapajv n ^pvyuv eVvjj. " For we are 
 no a despicable people, nor a barbarian race, nor a nation like the Carians 
 or Phrygians." 
 
 ^ d}t»Ms f^iffovf^ivuv Koc) W'/jpicc^ofAivav, "Unjustly loaded with public 
 odium and oppression." A^ol. i. p. 53 B (i). 
 
 3 Dial. p. 227 B. 4 jp^/^ \i p^ 47 A, 
 
 5 Apol. i. p. 68 E (32). 
 
 '^ Dial. p. 254 A. Justin here alludes to Matt. x. 36. 
 
 7 ApoL ii. p. 50 B. 
 
 * ApoL i. p. 56 E (9). Yet, in the Epistle of Adrian subjoined to the 
 . 4pology, that Emperor directs that they who accused the Christians falsely 
 slnall l)e punished. 
 
Writings of Justin Martyr. "^^ 
 
 some crime. " I do not," he adds, "go the length of caUing 
 upon you to punish our accusers." 
 
 In one of the passages above cited,i allusion is made to 
 Christians who denounced themselves to the magistrates. As 
 Justin expresses no disapprobation of the practice, M. Bar- 
 beyrac has inferred that he approved this extravagant display 
 of zeal.2 M. Barbeyrac confirms his inference by appealing 
 to another passage in the same Apology,^ in which Justin 
 supposes an objector to say, " If you (Christians) are so eager 
 to go to God, why do you not kill yourselves, and give us no 
 further trouble ? " Justin answers, " The reason why we do 
 not destroy ourselves, and yet, when we are questioned, boldly 
 confess that we are Christians, is this : We are taught that 
 God did not make the world without an object, but for the 
 sake of the human race ; and that He delights in them wlio 
 imitate His attributes, and is displeased with them who embrace 
 what is evil either in word or deed. If, therefore, we all 
 should destroy ourselves, we should, as far as depends on us, 
 be the cause that no one would be born or instructed in the 
 divine doctrine, or even the cause that the whole human race 
 would fail ; and thus we should act in opposition to the will 
 of God. But when we are questioned, we do not deny that 
 we are Christians, because we are not conscious to ourselves 
 of any evil ; and because we think it impious not to speak the 
 truth under every circumstance." M, Barbeyrac infers from 
 this passage that Justin did not consider a Christian to be 
 really the cause of his own death, when, through an ill- 
 regulated desire of martyrdom, he denounced himself But 
 when we inquire into the circumstances which gave rise to 
 Justin's remark, we shall find that they have no connexion 
 with the case supposed by M. Barbeyrac. A Christian, named 
 
 ' P. 84. 
 
 2 Traiie de la Morale des Feres, c.2, sect. viii. 
 
 •^ Apol. ii. p. 43 C, 
 
88 Some Account of tJie 
 
 Ptolemy, was brought before Urbicus, the Prefect of Rome, 
 and asked whether he was a Christian ? On his replying in 
 the affirmative, Urbicus ordered him to be led away to execu- 
 tion. Another Christian, named Lucius, who witnessed the 
 transaction, immediately exclaimed to Urbicus, " What is the 
 reason that you have ordered a man to be punished who has 
 been convicted of no crime whatever, but has merely confessed 
 that he is a Christian ? The judgment which you have pro- 
 nounced befits neither a pious Emperor, nor the son of a 
 philosophic Caesar, nor the sacred Senate." Urbicus made no 
 other reply to this address than by saying to Lucius, " You 
 also seem to be a Christian." Lucius admitted that he was, 
 and Urbicus ordered him also to be led away to execution. 
 Justin adds that he thanked the governor for the sentence, 
 knowing that he should now be delivered from the tyranny of 
 such wicked rulers, and should go to the Father and King of 
 heaven. It is evident that, in coming forward as he did, 
 Lucius was not actuated by any desire of martyrdom, but was 
 impelled by a feeling of indignation at the gross injustice of 
 the Prefect's conduct towards Ptolemy. It is true that, when 
 condemned to death, he expressed his joy at the prospect of 
 quitting this world, and being admitted to the presence of his 
 heavenly Father ; but the desire of encountering death was 
 not the motive which influenced him in addressing Urbicus. 
 The case of a Christian who denounced himself to the magis- 
 trate through the desire of martyrdom does not seem to have 
 been in Justin's contemplation. He states the case of a 
 voluntary suicide on the one hand ; of a Christian who, when 
 questioned, denied that he was so on the other ; and he con- 
 demns both. He argues that Christians would be culpable if 
 they destroyed themselves. Why ? because they would act in 
 opposition to the will of God, Who did not create the world 
 without an object. The fair inference, therefore, would seem 
 to be that Justin would have condemned a Christian who 
 exposed himself to death without an object. The youth 
 
Writings of Justin Martyr. 89 
 
 who made the extraordinary proposal to the governor of 
 Alexandria on which M. Barbeyrac has remarked, had an 
 object in view — that of convincing the governor that the 
 Christians did not practise in their assemblies those gross 
 immoralities which were attributed to them.^ I mean not, 
 however, to say that Justin does not sometimes use language 
 which implies, on the part of the early converts, an eagerness 
 to court martyrdom : ^ I am far from defending such language ; 
 but, as I have elsewhere stated,^ there were circumstances in 
 the situation of the first Christians which ought to prevent us 
 from being too severe in condemning it. 
 
 M. Barbeyrac also says that Justin entertained very exag- 
 gerated notions of the merit of celibacy. On one occasion 
 Justin, in order to point out the superiority of the precepts 
 of Christ to those of the heathen moralists, says that with 
 respect to chastity, they forbade practices which human laws 
 allowed (for instance, the practice of divorcing a wife and 
 contracting another marriage), and that they controlled the 
 inward desire as well as the outward act.* He then adds that 
 many persons of both sexes, who had been instructed in 
 Christianity from their infancy, and had, when he wrote, 
 attained the age of sixty or seventy, had led an uniform Hfe 
 of continence. On another occasion Justin says that the 
 Christians either abstained from marriage altogether, or 
 married with the sole view of having children.-^ These pas- 
 sages, however, are not mentioned by M. Barbeyrac, who 
 
 ' Apol. i. p. 71 E (38). 
 
 ' Apol. i. p. 57 A (10). iT'Trivhny.iv W) ro SfioXoySv, " We are in haste to 
 be confessing." 
 
 •^ In my account of Tertullian's writings, p. 154. 
 
 ■* Apol. i. p. 62 A (20). 
 
 ' Apol. i. p. 71 D (38). In the Dialogue, p. ZZl P^. J"stin seems to 
 urge, as a proof of the superiority of the Christian morals, the fact that 
 each man contented himself with a single wife. 
 
90 Some Account of the 
 
 refers to the third chapter of the fragment of the tract on 
 the Resurrection of the Flesh, in which the author distinctly 
 apphes the epithet unlawful, avo/mov, to marriage. Grabe 
 endeavours to get over the difficulty by saying that the word 
 avofxov should be translated indifferent ; because, as we have 
 seen, Justin allowed that marriage might be contracted for 
 the purpose of having children. But few, I think, wall be 
 satisfied with this interpretation. If the fragment was really 
 the work of Justin, we must conclude that, like other dis- 
 putants, in his eagerness to answer the objections immediately 
 before him, he did not stay to examine very accurately the 
 soundness of his answer. 
 
 It is unnecessary to notice what M. Barbeyrac has said 
 respecting Justin's opinions on the lawfulness of an oath, 
 since, according to his own admission, Justin has merely 
 recited our Saviour's words. -^ 
 
 Living so nearly as Justin did to the apostolic age, it will 
 naturally be asked whether, among other causes of the diffusion 
 of Christianity, he specifies the exercise of miraculous powers 
 by the Christians. He says, in general terms, that such 
 powers subsisted in the Church - — that Christians were en- 
 dowed with the gift of prophecy ;-'^ and in an enumeration 
 of spiritual gifts conferred on Christians, he mentions that of 
 healing.'* We have seen, also, in a former chapter,^ that he 
 ascribes to Christians the power of exorcising demons. But 
 
 1 Apol. i. p. dTy D (23). 
 
 ^ Dial. p. 254 B. 5/a rs twv 'ipyeov, xec) ruv u-ro rod ovofJt.ix.TOi oclrov xa.i 
 vvv yiyvoyAvMv Ivvot-f^iuv. "On account of the work and the acts of power 
 worked now in His name." 
 
 ^ *«/)« ykf) yijU-Tv xa.) f^i^pi vZv <prpo(p*;rtxa ^oiptfff^oiroiitrriv. *' For there IS 
 also now the gift of prophecy among us." Dial. p. 308 B. Sec ?lso 
 
 •* Dial. p. 258 A. 5 Chap. v. 
 
Writings of Justin Martyr. 91 
 
 he produces no particular instance of an exercise of miraculous 
 power, and therefore affords us no opportunity of applying 
 those tests by which the credibility of miracles must be tried. 
 Had it only been generally stated by the evangelists that 
 Christ performed miracles, and had no particular miracles 
 been recorded, how much less satisfactory would the gospel 
 narratives have appeared ! how greatly the evidence in sup- 
 port of our Saviour's divine mission been diminished ! 
 
 I know not that I can take a better opportunity than the 
 present of offering a few remarks on the arguments urged by 
 Justin in proving the truth of the Christian revelation. I have 
 elsewhere observed ^ that nothing can be more unreasonable 
 than to censure the Apologies of the early Fathers, because 
 they do not contain — what they never were designed to con- 
 tain — a regular exposition of the evidences of Christianity. 
 They were composed with the view of removing the prejudices 
 of the ojDponents of the new religion, and instructing mankind 
 in its real character and design. Whatever mention occurs 
 of the evidences of Christianity is merely incidental. In his 
 dispute with Trypho, Justin was naturally led to insist rather 
 on the argument from prophecy than on that from miracles. 
 A large portion of the Dialogue is occupied in showing that 
 the prophecies relating to the -Messiah in the Old Testament 
 were accomplished in Jesus. ^ Another argument urged by 
 Justin is derived from the fulfilment of the predictions de- 
 livered by Jesus Himself;^ to foretell future events being, as 
 he observes, the work of God alone.* But though he appeals 
 more frequently to the fulfilment of prophecy, he occasionally 
 
 1 In my volume On TertuUian, p. 134. 
 
 2 See also Apol. i. pp. 88 A (64), 73 B (40), et seq. 
 
 3 Dial. pp. 253 B, 254 A, 271 A, 308 C, 
 
 ■* s^it^h 'ipyoo (pa'iviTai yiyvofjiivee, offcx, (p6a,(rcti yivitr^oct ?r^a=/Viv, o-TTip @iov spyev 
 -\(TTt, "Because we see these things fulfilled according to His prediction, 
 for this or nothing is the work of God." ApoL i. p. 60 A (16). 
 
92 Some Account of the 
 
 introduces the mention of Christ's miracles ; ^ yet as it might 
 be said that they were performed by magical arts, he seems 
 to have thought that, without the argument from prophecy, 
 they would not of themselves be sufficient to establish the 
 divine mission of Jesus.^ They who express surprise that the 
 miracles wrought by Jesus and His disciples did not produce 
 instant conviction in the minds of all who witnessed them, 
 have not sufficiently attended to the state of opinion either 
 among the Jews or Gentiles. The distinction between their 
 incredulity and that of modern sceptics is this. They readily 
 admitted the fact that an event out of the ordinary course of 
 nature had occurred, but denied that it afforded conclusive 
 proof of the divine mission of Him through whose agency it 
 was brought to pass. The modern sceptic takes a different 
 course : he stops us at the very threshold, by asserting that 
 no testimony whatever can outweigh the antecedent incredi- 
 bility of the event. 
 
 -0- 
 
 CHAPTER VII. 
 
 THE HERESIES MENTIONED BY JUSTIN — MISCELLANEOUS 
 OBSERVATIONS. 
 
 Justin mentions Simon, ^ and says that he w^as a native of 
 Samaria ; that through the assistance of the demons he per- 
 formed magical miracles at Rome in the reign of Claudius 
 
 1 Dial. p. 254 B. In the First Apology, p, 73 A (40), both miracles 
 and the fulfilment of prophecy are mentioned, but the argument turns 
 rather on the latter. It was foretold that Christ would work miracles ; 
 Jesus worked miracles : He was therelore the Christ. 
 
 2 Apol i. p. 72 A (38). 
 
 3 Apol. i. p. 69 C (33). See also p. 91 B (69) ; Apol. ii. p. 52 A. 
 
Writings of Justin Martyr. 93 
 
 Caesar, and was in consequence regarded as a god; that a 
 statue was erected in his honour, having the following inscrip- 
 tion in Latin, " Simoni Deo Sancto " ; ^ that nearly all the 
 Samaritans, and a few of other nations, adored him as the 
 supreme god,^ and called a female, by name Helena, who then 
 travelled about with him, but had before been a prostitute, his 
 first intelligence, r^v vtc avTOV evvoiav TrpwTTjv yevo/xevrjv. 
 
 Justin mentions also Menander,^ another Samaritan, who 
 was set on by the demons ; and when he resided at Antioch, 
 deceived many by magical arts. He persuaded his followers 
 that they should never die ; and some in Justin's time still 
 maintained the same doctrine. 
 
 A third heretic, mentioned by Justin as his contemporary, is 
 Marcion of Pontus,'^ who taught that there was a god superior 
 to the Creator of the universe, and another Christ besides the 
 Christ announced by the prophets. He had, according to 
 Justin, numerous followers. 
 
 Justin^ mentions cursorily that there were heretical sects 
 
 ^ This story respecting the statue erected in honour of Simon Magus has 
 been repeated by several of the Fathers, and was generally received as 
 true, until in 1574 a statue was digged up in the Island of the Tiber, 
 having an inscription commencing thus : " Semoni Sanco Deo Fidio 
 Sacrum." The majority of learned men have since been of opinion that 
 Justin, deceived by the similarity of names, mistook a statue in honour of 
 a Sabine deity for one erected to Simon Magus. Thirlby afecis to defend 
 Justin. Dr. Burton, in the notes to his Bampton Lectures, p. 374, decides 
 in favour of Justin's accuracy. 
 
 2 rot -rpwTov ei'ov. In the Dialogue, p. 349 D : ®iov v-npuvco -rda-zi; o!.px^<=, 
 Koc) ilovffixi, xa.1 ^wdfiiu;. " God above all principality, and power, and 
 might." 
 
 3 ApoL i. pp. 69 E (34), 91 A (69). 
 * ApoL i. pp. 70 A (35), 92 A (70). 
 
 5 Dial. p. 253 E. The Marciani were probably the same as the 
 Marcosii, so called from Marcus. 
 
94 Some Account of the 
 
 under the names of Marciani, Valentiniani, Basilidiani, Satur- 
 niliani, so called from the individuals who first broached the 
 different heresies. He speaks, or rather assents to Trypho/ 
 who speaks of Christians who, without scruple, ate food offered 
 to idols. 
 
 We have seen his own inference from the words in Gen. 
 i. 26 : 2 " Let us make man in our image, after our likeness;" 
 and iii. 22: " Lo, Adam is become as one of us." Some 
 heretics affirmed that the Almighty addressed these words to 
 the angels, by whom the human body was made.^ 
 
 Justin speaks of two descriptions of Christians who denied 
 that the Jews would finally be restored to the land of their 
 ancestors, and that Jerusalem would be rebuilt : one class, 
 as we have seen, consisted of Christians who were in other 
 respects orthodox; the other,* of heretics who denied the 
 resurrection of the dead, and affirmed that the soul, imme- 
 diately on its separation from the body, was received into 
 heaven. 
 
 It has been already observed^ that Justin alludes to heretics 
 who affirmed that the power who appeared to Moses, Abraham, 
 and Jacob, was only an emanation from the Father, bearing 
 different names, according to the functions assigned him ; 
 being inseparable from the Father as the light of the 
 
 1 Dial. p. 253 A. These were probably some of the Gnostic sects. 
 Justin couples the eating of things oftered to idols with idolatry itself, 
 and says that a Christian would rather suffer death than be guilty of either 
 offence. 
 
 2 P. 54- 
 
 ^ Dial. p. 285 E. It appears from Irenaeus, i. c. 22, and Tertullian, 
 de Res. Cartiis, c. 5, that Menander, Marcus, and Saturnilus affirmed the 
 human body to be the workmanship of angels. 
 
 * P. 78 ; Dial. p. 307 A. ^ P. 50. 
 
Writings of Jicstiu Martyr. 95 
 
 sun on the earth cannot be separated from the sun in the 
 heaven. 
 
 Justin appHes the name of sophists to certain persons who 
 contended that, when God said, in Gen. iii. 22, "Lo, Adam 
 is become as one of us," the expression was to be understood 
 figuratively ; not as spoken of two or more persons numerically 
 distinct from each other. ^ 
 
 A\^e know, from the assertion of Justin himself,^ that he 
 composed a work against all the heresies which had arisen in 
 the Church; but it has not reached our time. 
 
 Allusion has been made to a passage in the First Apology^' 
 in which Justin appears to insinuate that the horrible crimes 
 which were falsely charged upon the Christians in general by 
 their adversaries might, perhaps, be committed in the assem- 
 blies of the heretics. 
 
 Justin twice appeals to the Acts of Pilate,^ in order to show 
 that the predictions of the prophets concerning the Messiah 
 were accomphshed in Jesus : first, with respect to the cir- 
 cumstances which attended His crucifixion ; and secondly, 
 with respect to the wonderful cures which He performed. 
 Justin appeals^ also to the records of the census made by 
 Cyrenius, the first Procurator at Judaea, in proof of the birth 
 of Christ at Bethlehem, and of the time when the event 
 
 1 Dial. p. 359 A. 2 Apol i. p. 70 C (36). 
 
 « P. 8, note 3, p. 70 B (36). 
 
 * Apol. i. p. 76 C (44), 84 C (56). Thirlby suspects that Justin was 
 deceived by the fraud of some Christian who had falsified the genuine 
 Acts, or misrepresented their contents. Both the circumstances to which 
 Justin alludes are found in the spurious Acts of Pilate now extant. 
 Respecting the Acts of Pilate, see Lardner, Heathen Testimonies, c. 2 ; 
 Casaubon, ad Baronii Annates, xvi. I54> 
 
 ^ Apol. i. p. 75 K (43), 83 B (56) ; Dial. p. 303 K- 
 
96 Some Account of the 
 
 occurred. He says that Christ was thirty years of age, more 
 or less, before He was baptized by John,^ and that He worked 
 at His father's trade, in order to inculcate the duties of justice 
 and industry.2 
 
 It has been frequently observed that Justin is not very 
 accurate in his chronology. He supposes that Ptolemy, the 
 king of Egypt who caused the Septuagint version to be made, 
 was contemporary with Herod, king of Judaea.^ He says also, 
 if the reading is correct, that Christ suffered under Herod 
 the Ascalonite.* I say, if the reading is correct ; for in a 
 subsequent passage he distinguishes very accurately between 
 Herod the Great and Herod to whom Christ was sent by 
 Pilate.5 
 
 We may state, as another instance of Justin's view of 
 chronology, that he supposed Deucalion to be the same as 
 Noah.6 
 
 In speaking of the prophecies by which the coming of Christ 
 was announced, he says that some were uttered 5000, some 
 3000, some 2000, some 1000, some 800 years before the event; 
 and he immediately adds that Moses was the first prophet, 
 and quotes the prediction of the dying Jacob.'' Pearson's 
 remark on this passage is, " Mira Chronologia." But when 
 
 ^ Dial. p. 315 D. 2 Dial. p. 316 C. See Mark vi. 3. 
 
 3 Apol. i. p. 72 C (39). 
 
 * Dial. p. 272 A. xa) ykf *\\^u)hr,v, a,(^ oil sVa^iv, ^ Ka-KU.XwiWvt'i yiyovivai 
 xiyovTi;, " Naming Herod the Ascalonite under whom lie suffered." 
 Perhaps, instead of a(p' ov tTochv, we should read a(p' ou iTa.vffa.ro. Both 
 i-TTa^iv and \-7ra,vffa,ro occur in the preceding sentence, or; oZv olVi-ron h raJ 
 yivii VjUMv I'Travau.'To ovri 'rpo(pyirvs ovti clp^eov, l^orov ccp^i^v tXafsi, [^-XP'^ "^ 
 ovro? 'I'/ia-ov; Xp;a-<Tos x/x) yiyovi xu) s-rechv. Casaubon, i. 2, would omit the 
 words d(p' ov i-rcchv, or read Jip' ov iyiwri&n, too arbitrary a change. 
 
 ^ P. 330 D. See A/ol. i. p. 78 E (48). « Afol. ii. p. 45 C. 
 
 7 Apol. i. p. 73 B (39). See p. 92 C (71). Dial. p. 247 B. 
 
IVrttuigs of Jtistin Martyr. 97 
 
 Justin called Moses the first prophet, he seems to have meant 
 that Moses was the first who recorded the prophecies of former 
 ages ; not to have asserted, as Pearson infers, that Moses lived 
 5000 years before Christ. On another occasion he says that 
 David lived 1500 years before Christ^ According to the 
 received chronology, Malachi prophesied about 400 years 
 before Christ, and David lived between 1000 and iioo years 
 before Christ. In both cases it differs about 400 years from 
 Justin's chronology, who places the last prophet 800, David 
 1500 years before Christ. Grabe supposes Justin to have 
 placed an interval of 5500 years between the creation and 
 the birth of Christ, and to have alluded to Adam when he 
 spoke of a prophecy delivered 5000 years before Christ. 
 
 Justin quotes the Sibyl and Hystaspes as saying that all 
 corruptible things will finally be consumed by fire.^ On 
 another occasion he states that the perusal of their books, as 
 well as those of the prophets, had been prohibited through 
 the instigation of the wicked demons, lest the readers should 
 be led to the knowledge of the truth ; but that, notwithstanding 
 the prohibition, the Christians continued to read them.^ 
 
 CHAPTER VIII. 
 
 AN EXAMINATION OF THE QUESTION, WHETHER JUSTIN 
 QUOTED THE GOSPELS WHICH WE NOW HAVE? 
 
 Lardner, in his account of Justin, conceives it to be plam, 
 "that our Gospels are the books Justin made use of as 
 
 1 Apol. i. p. 80 C (50). 2 Apol i. p. 66 C (28). 
 
 3 Apol. i. p. 82 C (53). See Casaubon's remarks on this statement of 
 Justin, Exa-cit. ad Baronii Annales, i. ii. 
 
 D 
 
98 ... Sojne Account of the 
 
 authentic histories of Jesus Christ." ^ Since, however, the 
 controversy respecting the origin of the first three Gospels was 
 raised in Germany, the correctness of the inference, which 
 seemed so plain to Lardner, has been questioned ; and in our 
 own country, a prelate, who occupies a place in the foremost 
 rank of Biblical critics, has expressed a decided opinion, " that 
 Justin did not quote our Gospels." If I venture to state the 
 reasons which induce me to withhold my assent from the 
 opinion so expressed, I trust that I shall be acquitted of the 
 rashness and presumption of unnecessarily opposing myself to 
 one, for whose learning and acuteness I cannot but entertain 
 the greatest respect. But, professing as I do, to give an 
 account of the writings and opinions of Justin Martyr, the 
 reader will reasonably expect from me some notice of this 
 important question. The principal value of the writings of the 
 Fathers consists, perhaps, in the testimony which they bear to 
 the authenticity of the books of the New Testament. 
 
 It is certain that the only book of the New Testament 
 expressly referred to by Justin is the Revelation, which he 
 ascribes to the Apostle St. John. Yet it' is scarcely possible 
 to conceive that he had not, in the course of his travels, and 
 during his residence at Rome, met with most of the other 
 books which now compose our canon. On the supposition 
 that he had met with the present Gospels, the same reasons 
 would have induced him to make his quotations from them, 
 which induced the Church to admit them into the canon, in 
 preference to all the other narratives of our Saviour's life and 
 ministry. If he did not quote them, we must either suppose 
 that he was unacquainted with them; or we must admit that 
 a document then existed, which Justin deemed to be of 
 greater authenticity than our present Gospels, but which has 
 since been lost. 
 
 • Credibility of the Gosfel Bistojy, c. x. sect. ix. 
 
Writings of Jitstin Martyr. 99 
 
 Dodwell, in his Dissertations on Irenmis^ has stated the 
 following reasons for thinking that the books from which 
 Justin made his quotations were our present Gospels. He 
 calls them Gospels ^ — the passages which he quotes are extant 
 in our Gospels, with very Httle variation, and the insertions of 
 passages from apocryphal books are very rare ^ — the account 
 which he gives of the origin of what he terms aTroixvyjinovevfjiaTa 
 r(hv 'AttocttoAwv corresponds with the origin of our Gospels, 
 viz. that two were written by apostles, and two by companions 
 of the apostles.* Moreover, Irenseus,^ who was nearly con- 
 temporary with Justin, speaks as if it was a fact universally 
 acknowledged, that there were only four Gospels ; and assigns 
 reasons why there could be neither more nor less than four. 
 
 The learned prelate, however, to whom I have alluded, 
 thinks that the expression aTrofxvrjfjLovevfjiaTa tojv 'Attoo-toXwi/ is 
 wholly inapplicable to our present Gospels.^ For — 
 
 I. " The term 'ATroixvyjfjLovevfxara denotes not several works, 
 each written by a different person, but simply one work." The 
 
 ^ Diss. i. c. xl. 
 
 ^ 01 aTOffroXoi sv to7s yivof/.ivoi; vtt ocvtuv oc9roij(,vyi[/.oviv(jca,(riv, a K0t.Xi7rai 
 ihxyyiXicx,. "The apostles in their commentaries called the Gospels." 
 Apol. i. p. 98 B (90). Bishop Marsh supposes the words a KccXurai 
 iua.'yyikioe. to be an interpolation. 
 
 ■^ Dod well's words are, " Turn et ex ipso Justino qui e nostris Evangeliis 
 loca plurima adduxit, et quidem id castissime, raro admodum immistis 
 Apocryphis." 
 
 * sv yap ToTs a.To/u-vn/xoviVf/.cctriv « (p'/i/uci vTo tcuv ' A'^ocrroXcuv ccvtcu x/rn tmv 
 ixiivois 'prctpccKoXot/^l'/iffa.v'rcuv ffwrirdx^xi. Dial. p. 331 D. Dodwell's remark 
 is, *' S. Lucae verba ipsa respexisse videtur, 'i1o\i xa^oi •vccpnx.oXov^yixori.^^ 
 
 ^ Tatian, Justin's scholar, composed a Diatessaron. Eusebius, Hist. 
 Eccl. I. iv. c. 29. Theodoret, Hceret. Fab. 1. i. c. 20. The assertion, 
 therefore, of Victor Capuanus that Tatian 's harmony was called 'hia. ^rivn 
 is either erroneous, or, with Ittigius, we must read Tdvrav for 'rivn. 
 According to Epiphanius, I/ar. 26 or 46, some called Tatian's Diatessaron 
 "the Gospel according to the Hebrews." 
 
 ^ See Bishop Marsh's Illustration of his Hypothesis, Appendix, sect. iii. 
 
loo So7ne Account of the 
 
 title U^vocfiojvTos airoixvqixovev^ara is used to denote a single work 
 composed by a single author ; consequently, aTrofjivrjiJLoveviJ.aTa 
 TO)v 'Attoo-toAcov must mean a single work composed by more 
 than one author. But is this a necessary inference ? The title 
 Hei^o^cGi/ros aTrofjt.v7]fxovevfxaTa means a collection of such sayings 
 and acts of Socrates as were remembered by Xenophon ; in hke 
 manner, airoixvYjixovev/xaTa twv ^ A-n-oa-ToXoyv means a collection 
 of such sayings or acts of Christ as were remembered by the 
 apostles. But the recollections of each apostle might be 
 recorded in a separate book. One book might be entitled 
 CLTro/xvrjixovevfxaTa Mar^atov, another, aTrofivyj/JioveviJiaTa Iwdvvov, 
 while the general title might be dTro/xFT^/Aovev/xara rw]/ 'AttocttoAwf. 
 
 II. " If Justin had departed from the common use of this 
 title, and had meant to describe four different Gospels, written 
 by four different authors, two of whom were not apostles, he 
 would surely not have adopted the title twv 'Attoo-toXwv, as 
 applicable to all four ; he would not have used the title Memoirs 
 by the Apostles, if only two out of the twelve were concerned in 
 drawing them up." The material part of this objection had 
 been anticipated by Bishop Pearson, who, in speaking of the 
 passage of Eusebius, in which the account given by Papias of 
 the origin of St. Mark's Gospel is recorded, observes that the 
 Gospels of St. Mark and St. Luke were understood by the 
 ancients to be dTro/xi/Ty/xorcv/xara Xlerpov koX IlavAoi;.^ The term 
 a7ro/xvY]ixovevixaTa tmv 'AttocttoXwv, therefore, applies to tlzem as 
 well as to the other two Gospels. But the learned prelate 
 seems to lay great stress on the article rwv, and to infer from 
 it that all the apostles must have been concerned in drawing 
 up the work. Let us, however, suppose that Justin had our 
 present Gospels before him ; by what more aj^propriate title 
 could he refer to them, when addressing a heathen Emperor 
 
 ^ ** Sic Marci Evangelium credebant Veteres nihil aliud fuisse quam 
 Petri a':foy-vyif/,t)viu/iAccTx." Viudicice Ignatiance, Pais I. c. 6, j). 297. The 
 passage of Eusebius is in Hisl. Eccl. 1. iii c. 39. 
 
Writings of Justin Martyr. loi 
 
 or a Jew, than by that of o.7roixvy]ixnv€VfjLaTa tojv 'Attoo-toXoji/ ? 
 The fallacy, if I may venture to use the term, lies in assuming 
 that Justin refers to a work actually existing under the title of 
 aTTOfxvrjfxovevfxaTa twv 'AttocttoAwv, whereas the expression is 
 Justin's own, intended to convey to a heathen or a Jew a 
 correct idea of the nature of the works which he quotes. The 
 works were known to Christians by the title cvayyeAia, "Gospel,"^ 
 as is evident from the clause which the learned prelate wishes 
 to expunge as spurious ; and had Justin been addressing 
 Christians, he would have used that title. But it is further 
 urged that "Justin's constant practice is to name the author 
 from whom he quotes ; and if we consult his numerous 
 quotations from the Old Testament, we shall find that he does 
 not content himself merely with saying, as it is written by the 
 prophets or by the prophet, but that he adds by what prophet." 
 If this statement were more sti'ictly correct than it is, satis- 
 factory reasons might be assigned why Justin, in disputing 
 with a Jew, should specify the book of the Old Testament to 
 which he appeals, and yet not mention the particular Gospel 
 which he is about to quote. In quoting the former, the object 
 of Justin would be to influence Trypho's judgment, by appeal- 
 ing to an authority which the Jews held in the highest 
 veneration ; and he would naturally be minute and precise in 
 hfs reference. But in quoting the New Testament, the autho- 
 rity of which was denied by the Jews, his object would be not 
 
 1 See the quotation in p. 99, note 2. There are two other passages in 
 which the word iha.yy'i'kio'i is used to signify a written gospel : one in 
 p. 227 C, where Trypho says that he had read the precepts delivered h tm 
 Xiyofz.ivM ivocyyik'teo, " in the so-called gospel ; " the other in p. 326 D, where 
 
 Justin says, kcx,) Iv tm ilayyiXioii Ti yiypa.-Trra.i UTTUiV, Iloivra, fjt.ot -rapKOi^oTCci 
 ii'To ToZ ^KTDo;, TtoCi ovosts yiyvuffxu tov necrspcc il f/M v'lo;, ovol tov viov n /y-n 
 Uxryip, KKi oli av vlo? a.-TToKaXv-^'yi, "And it is written in the gospel that 
 He said : All things are delivered unto Me of the Father. And no man 
 has known the Father but the Son, and no man the Son but the Father, 
 and they to whom the Son has revealed Ilim," — an evident quotation by 
 memory from Matt. xi. 27. 
 
I02 Some AccoiLnt of the 
 
 so much to convince Trypho, as to state certain facts ; ^ the 
 same exactness of citation would consequently be useless. On 
 one occasion he appears almost to apologise for quoting the 
 sacred books of the Christians.^ Should it be said that in his 
 First Apology addressed to an heathen Emperor, Justin is no 
 less exact in specifying the prophet, whose book he quotes, we 
 reply, that the principal object for which Justin there refers to 
 the books of the Old Testament, is to show that the prophecies 
 respecting the Messiah were fulfilled in Jesus. It was important, 
 therefore, to quote the precise words of the prophecy ; and 
 Justin, with the view of proving that he does quote accurately, 
 introduces his quotations by a short history of the Septuagint 
 version, in order that the Emperor may, by referring to a 
 work so generally known, satisfy himself of their correctness. 
 The difference between the two cases is that, in quoting the 
 Old Testament, Justin appeals to an authority ; in quoting 
 the New, he does not : and this difference sufficiently accounts 
 for the different manner in which the quotations are made. 
 
 III. Another objection is that Justin is very exact in his 
 quotations from the Old Testament : from which circumstance 
 it is inferred that, if he had quoted our present Gospels, the 
 same verbal coincidence would have been found in the quota- 
 tions from them. But is Justin really so exact in his quota- 
 
 * Thus, in the First Apology, where he says that the Christians gave to the 
 prince of evil demons the titles Serpent, Satan, and Devil, he adds, <w; kva 
 IX, raiv hy-iTtpuv ffvyypocf/.f^a.TOdv ipivvriffavTii fj(.cch7v 'hvvoi.a'h, " As you may easily 
 learn from our Scriptures," p. 71 A (37). 
 
 2 iTTiioyi yccj) aviyvco;, u Tfltl(pwv, ui avro; ofz-oXoyncrot,? i(pr,;, t« iv-t ikuvov tod 
 ffair'^pos hf^^v 'hi^cc^divTCCy ovx, oItotov vofii^u ':ri'^oinx,ivoci kcx,) ^poc^'ia, tuv Ixuvov 
 Xoyia^foi Toti Tpo(pi^rixo7s iTi/^v/iirhis. "For since you have read, O Trypho, 
 as you have confessed, the teachings of our Saviour, I do not think it 
 unseasonable for me to quote some of His precepts together with the 
 prophetical writings." P. 235 D. If Trypho had not admitted that he 
 had read the precepts delivered by Christ, Justin would have thought it 
 unseasonable to quote them. 
 
Writings of Justin Martyr. 103 
 
 tions from the Old Testament as this objection represents ? 
 In ApoL i. he ascribes to Zephaniah a passage which is found 
 in Zech. ix. 9/ and which he himself gives to Zechariah in 
 the Dialogue with Trypho? In another passage he has mixed 
 together Num. xxiv. 17, Isa. xi. i and li. 5.3 In another he 
 appears to have mixed together Isa. vii. 14 and Matt. i. 23.* 
 In another he professes to quote the prophet Micah, v. 2, 
 but gives the words precisely as they stand in Matt. ii. 6.^ In 
 another he has mixed together Isa. Ixv. 2 and Iviii. 2.^ In 
 another he ascribes to Isaiah a passage, part of which is 
 found in Jer. xxvii. 3.'^ In another ^ he ascribes to Jeremiah a 
 passage which is found in Daniel. These instances, to which 
 many others might be added,^ are surely sufficient to prove 
 that Justin is not uniformly accurate in his quotations from 
 
 ^ P. 76 D (44). The latter part of the quotation agrees more nearly 
 with the quotation of the same passage in Matt. xxi. 5 than with the 
 Septuagint. There is not a verbal coincidence in the two quotations by 
 Justin. 
 
 2 P. 273 A. In p. 268 B, he gives Mai. iv. 5 to Zechariah. 
 
 ^ P. 74 C (42). In p. 269 B, he mixes together Num. xxvii. 18, 20, 
 xi. 17, and Deut. xxxiv. 9. 
 
 ^ P. 74 E (42). '^ P. 75 D (43). 6 p. 76 A (44). 
 
 7 P. 84 B (59). See also p. 89 A (65). » P. 86 E (62). 
 
 ^ In p. 344 B, Justin states a circumstance respecting Jesus, the High 
 Priest mentioned in Zech. iii., which is not found in Scripture. In 
 p. 232 D, he assigns to Hosea a passage which, in other places, he rightly 
 gives to Zechariah. In p. 367 C, we find or; Iv rJ 'Hirxia, XiXiKra.1 l-ro rou 
 @sov TTpos rhv ^lipovffuXhf^, on It) rod xciTUH,Xv(rf/,ou rod N&Jj 'iirutru. ffi, " that it 
 is said in Isaiah by God to Jerusalem, Because I saved thee in the deluge 
 of Noah," which Thirlby, with reason, conjectures to be an erroneous 
 quotation from memory of Isa. liv. 8, 9. One of Middleton's charges 
 against Justin is founded upon his negligent mode of quoting Scripture ; 
 and it is remarkable that all the instances are taken from the Old Testa- 
 ment. Enquiry, p. 161. In Apol. i. p. 95 A (loi), Justin speaks of Moses 
 as feeding his uncle's flock, rov Tpo; f/.yirpos Suov, in Arabia. See Thirlby *s 
 note. He says also that, as the bodies of the younger Israelites grew 
 during their journey through the wilderness, their clothes grew also, uXXa 
 KCti rec ruv vsar'ipuv (iv^vf/,aroc,) ffw/iv^oivi. Dial. p. 36' -D, See Deut. VUl, 4. 
 
I04 Some Accotint of the 
 
 the Old Testament. The strictest verbal coincidence is 
 observable in the quotations from the Psalms; for which 
 Thirlby ^ seems satisfactorily to account, by remarking that the 
 Psalms always formed a considerable part of the service of the 
 Church, and thus were impressed more accurately on the 
 memories of Christians. 
 
 Let us now consider in detail the passages in which Justin 
 expressly refers to the aTroixvq/jLOvevfxaTa tmv 'Attoo-toXwv. 
 A_po/. i. p. 75 A (43). "And the angel of God that was 
 sent to her delivered his embassy in these words : ' Behold 
 thou shalt conceive in thy womb by the Holy Ghost and 
 bring forth a Son, and He shall be called the Son of the 
 Highest, and thou shalt call His name Jesus, for He shall 
 save His people from their sins,' even as they who have 
 recounted to us all things concerning our Saviour Jesus 
 Christ have taught." The former part of this quotation is 
 found, though the words are not precisely in the same order, 
 in Luke i. 31, 32; the latter in Matt. i. 21. Justin joined 
 the two quotations together, perhaps from error of memory, 
 perhaps by design. 
 
 P. 98 B (90). " For the apostles in their commentaries 
 called the Gospels have left this command upon record : That 
 Jesus took bread, and when He had given thanks. He said, 
 ' Do this in commemoration of Me, for this is My body ; ' 
 and in like manner He took the cup, and when He had 
 given thanks He said, 'This is My blood,' and dehvered it 
 to them only." Here Justin evidently means to give the 
 sense, not the exact words, of Scripture. 
 
 P. 98 D (92). In this place there is no quotation, but 
 Justin states that the dTro/xvTy/xovcv/xara Tcov 'AttootoAoj]/, or the 
 (TvyypdixfxaTa twi/ IIpo^T^Twv, " writings of the prophets," were 
 
 1 P. 239 E. 
 
Writings of Justin Martyr. 105 
 
 read in the assemblies of the Christians every Sunday. 
 Unless, therefore, the a-n-oixv-qfjiovev/xaTa here alluded to were 
 our present Gospels, we must suppose that a work, esteemed 
 to be of so high authority as to be publicly read in the 
 Church, had wholly disappeared in the interval between 
 Justin and Irenaeus, who recognised only our present Gospels. 
 Is this probable ? 
 
 Dial. p. 328 B. "For they who saw Him suspended on 
 the cross, wagging their heads and shooting out their lips, and 
 talking very mockingly among themselves, uttered those words 
 which have been recorded in the commentaries of the apostles : 
 'He called Himself the Son of God, let Him come down 
 and walk; let God save Him.'" Justin in this instance has 
 evidently, in quoting from memory, mixed up with Matt. 
 xxvii. 42, words from Ps. xxi. 7, to which he had just 
 referred. 
 
 P. 329 C. " Holding His peace and resolving not to 
 answer any of Pilate's questions, as it is written in the 
 commentaries of the apostles." This is a reference, not a 
 quotation. 
 
 P. 331 B. "For after Christ had come up out of the 
 river Jordan, where a voice had said of Him, 'Thou art my 
 Son, this day have I begotten Thee,' it is written in the 
 commentaries of the apostles that the devil drew near to 
 Him and tempted Him, saying, 'Worship me;' but Christ 
 answered him, 'Get thee hence, Satan, thou shalt adore the 
 Lord thy God, and Him only shalt thou serve.'" In this 
 passage Justin appears to have referred to Luke iii. 22, iv. 8, 
 but, quoting from memory, to have cited the words of Ps. 
 ii. 7, instead of Luke iii. 22. Is there not also reason for 
 suspecting that Justin, in arguing with a Jew, might think 
 that he added weight to his argument by substituting for the 
 
io6 Some Account of the 
 
 actual words of the Gospel, words from the Old Testament, 
 which the Jews themselves interpreted of the Messiah ? ^ It 
 ought, however, to be observed that the Codex Bezae in 
 Luke iii. 22 gives the words as Justin quotes them; and that 
 Clemens Alexandrinus,^ who certainly quoted our Gospels, 
 gives them in the same manner. They appear also to have 
 been extant in the gospel used by the Ebionites.^ 
 
 P. 331 D. "In the commentaries written by His apostles 
 and their followers, it is carefully stated that His sweat ran 
 down like drops of blood upon the earth while He prayed, 
 saying, ' If it be possible, let this cup pass from Me.' " Here 
 Justin evidently quotes Matt. xxvi. 39, though he adds 
 from Luke xxii. 44, a circumstance which gives great weight 
 to his argument ; his purpose being then to show that the 
 prediction in Ps. xxii. 14 was actually accomplished in 
 Christ's sufferings. 
 
 P. 332 B. "What was done is written in the apostolic 
 commentaries." And shortly after, "As we have learnt from 
 the commentaries." Here are only references. 
 
 P. 333 B. "And yielding up the Ghost upon the cross, He 
 
 1 Compare p. 316 D. 
 
 ^ " For at the Lord's baptism a voice somided from heaven testifying to 
 the love, 'Thou art my beloved Son, this day have I begotten Thee.'" 
 
 cx,It1kcc yovv P>a,'ffTiZ,of^ivv rZ KvpiM aT olpavoov iTf/i^'/iffi (pu\/i f^aprvg 'Aya-'Wif^-^ou' 
 tVoi (ji,ov i'l (TV ciycczT'/iro;, lyu ffrtf^ipov yiyivvriKU, ffi, Ptzdag. 1. i. C. 6, p. II3> 
 
 ed. Pot. 
 
 ^ Epiphanius, HcEr. x. or xxi. sect, xiii., "And there came a voice from 
 heaven saying, Thou art My beloved Son, in whom I am well pleased. 
 And again, This day have I begotten Thee." x.ou (^cavn iyiviro Ix. rov ovpxvov, 
 
 Xiyoua'cif ffu fJt,ov i\ viog o ofyci-mros, iv ffoi '/ivt'oKnffcx,. xk) craX/v, lyu ff^fispov 
 yiy'ivv'/jxa. a%. In sect. iii. Epiphanius says that the Ebionites used the Gospel 
 of St. Matthew (but corrupted and mutilated, sect, xiii.), and called it the 
 Gospel according to the Hebrews, affirming that Matthew alone wrote in 
 Hebrew. 
 
Writings of Justin Martyr. 107 
 
 said, ' Father, into Thy hands I commit My spirit ; ' even as 
 I have learnt from the apostolical commentaries." This 
 quotation agrees with Luke xxiii. 46. In the received text 
 we find "I will commend," instead of "I commend"; but 
 the latter is marked as a various reading. Again, "It is 
 also written in these commentaries that He spoke thus : 
 'Unless your righteousness shall exceed that of the scribes 
 and Pharisees, ye shall not enter into the kingdom of 
 heaven,'" which agrees with Matt. v. 20. 
 
 P- 333 I^- "These things are shown to have taken place 
 in the writings of the apostles." Here is only a reference. 
 
 P. 333 E. "And the saying that He gave to one of the 
 apostles the surname of Peter is also related in the commen- 
 taries of the apostles ; and also two other apostles, the sons of 
 Zebedee, He surnamed Boanerges, that is, sons of thunder, as 
 a sign that He w^as the same," etc. Here, although there is no 
 quotation, there is an evident allusion to Mark iii. 17. 
 
 P. 334 B. "The wise men from Arabia being taught by 
 the star which appeared at the time of His birth, as it is 
 written in the commentaries of His apostles, came to Him 
 and worshipped Him. And it is written in the commentaries 
 that He rose again on the third day after His crucifixion. 
 For some of your nation, trying Him, said, ' Show us a sign ; ' 
 and He answered them, 'An evil and adulterous generation 
 seeketh a sign, but no sign shall be given to them but the sign 
 of Jonah.' " In the former part of the passage, though there 
 is no quotation, there is a manifest reference to the second 
 chapter of St. Matthew; and in the latter part there is an 
 almost exact verbal coincidence with Matt. xii. 39. 
 
 P. 327 B. " Having written that He was the Son of God in 
 the commentaries of the apostles." Here is no quotation. 
 
io8 Some Accoimt of the 
 
 The inference which I am disposed to draw from the con- 
 sideration of the above passages is, not that Justin quoted a 
 narrative of our Saviour's life and ministry agreeing in sub- 
 stance with our present Gospels, though differing from them 
 in expression, but that he quoted our present Gospels from 
 memory. This inference is, as it appears to me, equally 
 deducible from those passages which he quotes without any 
 express reference to the aTrofivrjixovevfxaTa rwi/ 'ATroo-ToAwj/. It 
 is, moreover, necessary always to bear in mind, as has been 
 already observed, that Justin does not appeal to the New 
 Testament as an authority ; he wishes merely to give a true 
 representation of the doctrines and precepts of the gospel, and 
 for this purpose it was sufficient to express the meaning with- 
 out any scrupulous regard to verbal accuracy. 
 
 IV. It is objected that " Justin has quoted from his Memoirs 
 by the Apostles, what does hot exist, either in sense or sub- 
 stance, in any of our four Gospels." In p. 315 D, we read, 
 " And when Jesus came to the river Jordan where John was 
 baptizing, and descended into the water, fire was kindled in 
 Jordan, and the apostles have written that when He came up 
 out of the water, the Holy Spirit descended upon Him like a 
 dove." The construction of this sentence is not very clear, 
 and it has, in consequence, been conjectured that we ought, 
 instead of av7](f30r], to read avyjcjiOat. Grabe,^ who has discussed 
 the passage at considerable length, retains the old reading, 
 and wishes to restrict the words, "the apostles wrote," 
 to the latter part of the sentence, so that the authority 
 of the apostles is appealed to o/i/y in confirmation of the 
 descent of the Holy Spirit in the shape of a dove. This fact 
 Grabe supposes Justin to have obtained from the present 
 Gospels, and to have added the statement respecting the fire 
 from tradition. Lardner appears disposed to acquiesce in this 
 solution of the difficulty, which derives support from the fact 
 
 1 Spicil. t. i. p. 19. 
 
Writings of Jttstin Mai'tyr, 109 
 
 that, in quoting from the Old Testament, Justin sometimes 
 mixes up statements not found in the sacred volume.^ I have 
 already referred to a statement respecting Joshua, the high 
 priest, who, according to Justin, is said to have been clothed 
 in filthy garments because he had married a fornicatress : a 
 statement of which there is no vestige in the prophet Zechariah.^ 
 I referred also to the following statement, in p. 361 D, respect- 
 ing the children of Israel in their journey through the wilder- 
 ness : " Whose shoe-latchets were not broken, nor were the 
 shoes themselves worn out, nor did the garments grow old, but 
 those of the youths grew larger as they did," where, manifestly 
 referring to Deut. viii. 4 and xxix. 5, he has mixed up facts 
 derived from some other source than Scripture. It is not, 
 therefore, improbable that Justin obtained the statement 
 respecting the fire from tradition, and added it to the gospel 
 narrative. The learned prelate, however, whose opinions on 
 this subject I am venturing to controvert, thinks that Justin 
 quoted the Gospel according to the Hebrews, which was also 
 called the Gospel according to the twelve. For, according to 
 Epiphanius,^ it was recorded in that Gospel that after Christ 
 had ascended out of the water, and the Holy Spirit had 
 descended, and the voice had come from heaven, a great light 
 shone around the place. It has been observed that in Justin 
 
 ^ Credibility, c. lo, sect. viii. 
 
 2 Seep. 103, note 9. Thirlby supposes Justin either to have confounded 
 Joshua with Hosea, who was commanded to take such a wife, i. 2, or 
 to have had in his mind Ezra x. 18, where the sons of Jeshua, the son 
 of Jozadak, are said to have had strange wives. 
 
 ^ Part of the passage is quoted in p. 144, note i. x-a) u; av^x^sv aTo roZ 
 v^xros, K. r. i. . . . xa) il6vs ^ipnXxf/.-4'i rov •roTov (pS; fiiyx, *' And as He 
 came out of the water, etc. . . . and straightway a great light shone 
 round about the place." The author of the tract de Baptismo Hareticoru?n, 
 printed with Cyprian's works, says that a similar account was given in an 
 heretical forgery extant under the title PrcBdicatio Petri. " Item, quum 
 baptizaretur, ignem super aquam visum. Quod in Evangelio nuUo est 
 scripttcm" " When He was baptized, there was a fire upon the face of the 
 water, which is written in no Gospel," p. 30, ed. Oxon. 
 
no Some Account oj^the 
 
 the fire is said to liave been lighted when Jesus descended 
 into the water ; whereas, in the Gospel according to the 
 Hebrews, the light shone after Jesus had come up out of the 
 water ; a difference not merely of words, but of fact. The 
 learned prelate, however, considers this difference of no im- 
 portance. To Dodwell ^ it appeared of so much weight that he 
 was induced to conclude from it that Justin did not quote the 
 Ebionite Gospel, but obtained the account from tradition. 
 Lardner suggests that the words -Kvp av^cjiOr], " fire was kindled," 
 may be nothing more than a particular explication of the 
 words avei^xOrjcrav ol ovpavoi, " the heavens were opened," in 
 our present Gospels. Is it not more likely that they arose 
 out of the declaration of the Baptist, that He who was to come 
 after him would baptize with the Holy Ghost and ivithjire'^ 
 
 The learned prelate urges another passage,^ in which Justin 
 quotes a saying of our Lord not to be found in our present 
 Gospels, " Wherefore also our Lord Jesus Christ said, ' Them 
 whom I shall catch unawares among you, even them will I 
 judge.'" This saying of our Lord is also quoted by Clemens 
 Alexandrinus ; ^ and because Clemens has on another occasion 
 expressly quoted the Gospel according to the Hebrews, the 
 learned prelate argues that both he and Justin obtained the 
 saying from that Gospel. But this is surely to draw conclu- 
 sions from very insufficient premises. We find in the Acts of 
 the Apostles ^ a saying of our Lord not recorded in the Gospels ; 
 why might not the saying in question have been handed down 
 in the same manner by tradition ? ^ 
 
 1 Diss, in Ire^iceiim, ii. sect. ix. 
 
 2 Dial. p. 267 A. 
 
 3 Quis dives salvehir? sect. xl. 40, t. ii. p. 957, ed. Pot. Clemens 
 does not ascribe the saying expressly to Christ. 
 
 ' X. 35. 
 
 ° See Jones On the Canon, t. i. appendix, part 2, sect, xii, Grabe, 
 Spicil. t. i. p. 327. 
 
W^^itings of Justin Martyr. 1 1 1 
 
 I will conclude my remarks on this interesting question 
 with the words of an able writer/ who, at the same time that 
 he protests against a gross misrepresentation which had been 
 made of the learned prelate's opinion, thus expresses his 
 dissent from the opinion itself: " In fact, the modern German 
 divines appear to have been the first who thought the verbal 
 diversity of Justin's quotations from the present text of the 
 evangelists to be of any consequence. As a question of 
 criticism, I own it is a difficult one ; and, did I think that 
 Justin had not quoted our present books, I should not hesitate 
 a moment to avow it. But when we reflect that there is no 
 difference in \h^fads mentioned ; that the verbal coincidence 
 is sometimes exact, and sometimes so great as to appear exact 
 in a translation ; that Justin calls his books by the name of 
 Gospels, and says that they were written by apostles and 
 apostolic men, which precisely corresponds with ours, two of 
 which are by apostles and two by apostolic men ; and that 
 Irenaeus makes no mention of any other books so similar to 
 ours as Justin's were, if they be not the same ; — when we 
 reflect on these things, we shall find it hard to believe that 
 Justin quoted any other Gospels than ours. If, however, it be 
 thought necessary, notwithstanding all this, to grant that he 
 did not quote our books, then it will be an inference scarcely 
 less favourable to Christianity, that a set of sacred writings, 
 different from ours, did yet testify to the truth of the same 
 facts." 
 
 ^ Everett, Defence of Christianity ^ etc. , p. 474. 
 
1 1 2 Some Account of the 
 
 CHAPTER IX. 
 
 CONTAINING ILLUSTRATIONS OF THE PRECEDING CHAPTERS 
 FROM THE WRITINGS OF TATIAN, ATHENAGORAS, AND 
 THEOPHILUS OF ANTIOCH, WITH ADDITIONAL REMARKS. 
 
 Page 6, note 2. Tatian uses the words ^eoXoyetv, OeoTroulv 
 to signify what we express by the word ^(^/yj^, pp. 149 D, 157 B. 
 Athenagoras uses OeoXoyelv in a sense approaching more nearly 
 to that in which it is used in the Hortatory Address. Legatio, 
 pp. 18 D, 24 C. ^eoTTotetv means to deify, in 24 B, D. 
 
 P. 8. In the Dialogue with Trypho^ Justin alludes to the 
 charge which was brought against the Christians of eating 
 human flesh, and of indulging in the most horrible sensuality. 
 Tatian alludes to the same charge, and complains of the 
 injustice of condemning the Christians merely because they 
 were Christians.^ Athenagoras ^ complains that the Christians 
 were not allowed the liberty, which all other subjects of the 
 Roman Empire enjoyed, of worshipping the gods whom they 
 preferred ; and that they were persecuted only on account of 
 their name : he affirms also that no proof was ever brought 
 forward that they were guilty of the crimes laid to their charge. 
 The same calumnies are noticed by Theophilus.* 
 
 P. 8, note 2. Theophilus also plays upon the words 
 "Christ" and "good."^ 
 
 ^ P. 227 B, referred to in chap. vi. note 3, p. 86. 
 - Pp. 149 B, 158 D, 162 D, 164 A. 
 ^ Legatio, stib in. pp. 2 C, 3 A, 4 C, 7 D, 34 D, 38 B. 
 ■1 L, iii. pp. 119 B, 126 D. 
 
 ^ lyu f/Xv ovv of/.oko'ycu I'/voci 'X.ptimcc.vo;, xoci (popeo -to B-oipiXt; ovoy-a, tovto, 
 
 iX'ffiZ,tA)v ivpcp'^ffTos uvat Tu @iu, " For I declare myself to be a Christian, 
 and I bear the name of Theophilus, hoping to be serviceable to God." 
 L. i. p. 69 B. Compare p. 77 B. 
 
Writings of Justin Martyr. 1 1 
 
 o 
 
 P. 8. In Apol. i. p. 64 D (25), Justin says that the 
 Christians prayed for • the Emperors. So also Athenagoras, 
 Leg. sub fin. Theophilus, 1. i. p. 76 D. 
 
 P. 17, note 5. Athenagoras speaks of " the common, inborn 
 notion/ 1 We find also " the eternal judgments." Dial. 
 p. 246 A. 
 
 P. 48, note 3. Athenagoras ^ quotes the same passage from 
 the second Epistle of Plato, and thus argues upon it : ap' ovv 6 
 Tov a'iStov vovv Koi \6yio KaTaXafifSavofxevov ircpLvoija'as 0eov, kol 
 ra iTTLcrvfJifSelSyjKOTa avTw e^etTrcov, to ovtws ov, to fxovoff^vls, to 
 ayaObv ojtt avTov aTTO^eo/xei/oi^, ovrep icrTlv aXrjO^ia' koL Trept 
 TrpMTTjs Swa/xecos* kol ws Trcpt tov Trai/rcov ^a(riXca Travra ecrt, Kat 
 
 CKCtVoV €V€K€V TTOLVTO., KOL Ik^VO oItIOV TTOVTOiV' KOL TTCpl SvO KOL 
 
 rpia* BcvTcpov 8e Trepi, ra Sevrepa* Kat TpcTov irepi, to. rptra* irept 
 Twv iK TOiV alcrOrjTwv y?)? re Kat ovpavov Xcyo/iiivoiv yeyovevat 
 fXGL^ov rj KaO* iavTov TaXrjOh fiaOexv ivofiLO-ev ; rj ovk ecrrt]/ elireLV. 
 He had just before said, nXarwv 8e to, aAAa liri-^^wv, kol auros 
 €ts T€ TOV ayevvrjTOV 0eov Kat rovg ^tto tov ayew^TOV ets ko(T[lov 
 tov ovpavov ycyovoras, to^;s T€ TrAavr/ra? Kat rovs (XTrAavets ao-repas, 
 Kat ets Aaifxova<s T€fxv€f Trept wv Aat/xwcoi/ avros aira^MV Xey€LV 
 TOts TTcpt avTwv elp-qKoa-iv 7rpocr€;)(€ti/ d^iot. Then follows a 
 quotation from the Timceus of Plato.^ If Athenagoras had 
 supposed that the writings of the Greek philosopher contained 
 any intimations of the doctrine of the Trinity, here, surely, was 
 a favourable opportunity for introducing the subject : but he 
 is silent. 
 
 P. 39. Athenagoras,^ in like manner, appeals to the belief 
 of the Christians in the doctrine of the Trinity, for the pur- 
 
 1 De Mart. Res. p. 54 D. 
 
 2 Legatw, p. 26 A. 
 
 3 Tom. iii. p. 40, ed. Serr. 
 ^ Legatio, p. 1 1 A. 
 
1 1 4 Some Account of the 
 
 pose of defending them against the charge of atheism : rU ovv 
 ovK av air oprjcr at, Aeyovras ©€ov irarepa koX vlov ©coi/ kcCi Trv(.vjxa 
 aytov, SeLKvvvTa<i avroiv koi rrjv iv rfj kvuicrei Svvafxiv, kol rrjv iv 
 rrj Tci^a Siatpccriv, aKovaas dOiovs Ka\ovjxivov<3 ; he had before 
 said : ovSk rj/xcis aOeoL, vcf) ov Xoyco SeS-qfiLovpyrjTaL kol tw Trap' 
 avTov TTvevfiaTL crwt^erat tol Travra, tovtov etSores kol KparovvTes 
 ©eoV.-^ In a subsequent passage we find, v-n-b ixovov Bk irapa- 
 Tre/xTTO/x-evot tovtov, bv lo'ws (f. toracrt) @e6v, kol tov Trap* avTov 
 \6yov elSivau, tls v) tov TraiSos Trpos tov Trarepa ci/ott/s, re's 7] 
 TOV Trarpos Trpos tov vlov KOivinvia, tl to Tri/evyaa, tls rj twv 
 ToaovTiov €V(jicrLS Koi Statpecrts, ivovfiivoiv tov TTvevfxaTOS, tov 
 7rat8o5, TOV Trarpos.^ And again, ws yap ©eov tfiajjikv, kol vlov 
 TOV Xoyov avTov, Kai irvevfxa aytov, evovfxeva fiev Kara 8wa/xtv, 
 TOV Trarepa, tov vlov, to irvevfjia' otl vovs, Xoyos, cro^ia vlo<i tov 
 Trarpos* koX diroppoia, ws cfiC><5 diro vrvpos, to TTV€.vp.a.^ With 
 respect to Theophilus, it is well known that he is the earliest 
 Christian writer who has used the word rpias, " Trinity." In 
 his second book he is commenting on the work of creation, as 
 described in the first chapter of Genesis. Having assigned a 
 reason why the sun and moon were not created till the fourth 
 day, he goes on to say that the sun is a type of God, the moon, 
 of man ; and then adds, wo-avrws koX at rpets rjfxepai (f. ins. 
 Trpo) Twv (famaT'^poiv yeyovvlau tvttoi clcrX r^s TpidSog, tov 0€ov, Kat 
 TOV Adyov avTOV, kol ttJs aocfitas avTOV. TCTapTio Se TVirto (f. totto)) 
 io'Tlv dvOpiMTTO'i 6 TrpoarS^yjs tov ^wto5, ti^a fj ©eos, Aoyos, cro^ta, 
 av^pojTTos.* It is not very easy to discover wherein the corre- 
 spondence between the types and antitypes consists ; one thing, 
 however, is certain, that, according to the notions of Theophilus, 
 God, His Word, and His Wisdom constitute a Trinity, and, it 
 should seem, a Trinity of persons ; for man, whom he after- 
 wards adds, is a person. One remarkable circumstance is, 
 that Theophilus assigns to the third Person the title o-ocfita, 
 
 1 Legalio, p. 7 A. ^\\\2 C. 
 
 » P. 27 A. " P. 94 D- 
 
Writivgs of Just ill Martyr. t 1 5 
 
 " Wisdom," 1 which is usually assigned by the early Fathers to 
 the second, as in the passage just quoted from Athenagoras.^ 
 
 P. 40, note I. Immediately after one of the passages 
 just quoted from Athenagoras, follow these words, kox ovk 
 eVt rovTOL<; to OeoXoyiKov r]fxC)V icrfaTat ix€po<;, dXXa ical 7rXf;^o? 
 'AyyeAwv Kal Xeirovpywv </)a/x-€i/, ovs 6 Trotr^r^s Kal S^^/^iovpyo? 
 Kua-fJiov 0eos Sta tov irap avTOV Xoyov 8teVct/xe kol SteVa^e irept 
 re ra aroLx^la etvac Kal Tovs ovpavov^, Kal tov KocTfxov Kal ra 
 eV avro), Kal ttjv rovroiv eira^iav.^ Here Athenagoras sa)S 
 nothing of any worship to be paid to angels, though his words 
 seem to imply that, in order fully to state the notions of the 
 Christians respecting the Deity, it was necessary to add that 
 they believed in the existence of a multitude of angels who 
 were to have their attention continually directed to the ele- 
 ments, heavens, etc. We should bear in mind that Justin 
 and Athenagoras were replying to a charge of atheism ; and 
 they appear to have thought that they strengthened their case 
 by saying, " We not only believe in God, but also that He has 
 subject to Him a multitude of ministering angels." It is to 
 be observed that, according to the statement of Athenagoras, 
 God distributed to those angels their various offices through 
 the instrumentality of the Aoyos ; so that they were, in fact, 
 the ministers of the Aoyo?. 
 
 P. 42, note I. Thus Tatian, 0£os 6 KaO' rjfxa^ ovk e^t 
 
 I'Compare 1. i. p. 74 B : @m hx rod Xoyov ulroZ ««) rm <ro(pUi Wo',r,<n 
 r^l^.roc. rZ yko Xoya> ahroZ l<rrs^s^V.<r«v o\ cvp^yo), ^c) rZ ^n6f.^r.uvTcv 
 ^«<rS h ^.'v«/.;,' cclrZ.. I give the passage as it stands in the Benedictine 
 edition ; the latter part is a quotation from Ps. xxxiu. Again, 1. u. p. 
 96 D : i'r. f.m x«i ^, ^c^hUi ZPV^'-^ ° ®^^^ ivp'"^K^rcc. Xeym, -ro.musy^ 
 
 v ru icAvrnZ X'oyM x.a] rn ia,urov <ro(pix. _ .. 
 
 2'Theophilus himself gives the title .0(^1^^ to the second Person in 1. 11, 
 pp. 88 C, 100 A, and to God absolutely, 1. i. p- 7 1 B. 
 
 3 Legatio, p. 1 1 A. 
 
ii6 Some Accotmt of the 
 
 (TvcrT<x(JLV kv )(povii), ix6vo<i avapy^os wi/, koI avT6<s VTrdp^oiV twv 
 o\(ji)v apx^/'^ Again, t6v di/wi/o/xao-rov 0eoi/,- Again, vtto tov 
 TrdvTOiv Srj/jLLovpyov.^ Again, 6 Se rwv oAoov SecrTTor');?.^ Unless, 
 as was before remarked, it should be thought that some of 
 these passages are to be understood of God absolutely. In 
 Athenagoras we find, eVa ©eov — rov toCSc rov iza.vro'i TroirjTTjv, 
 avTOV fxkv ov yevofjxvov (ort to ov ov ytyverat, dXXa to jmr) ov) iravra 
 Se Sta rov irap avrov Xoyov ire-rrovqKOTa, etc.^ Again, eVa rov 
 SrjfXiovpyov rCov oXoiv vodv dyivviqrov ®cov.^ Again, 6 rovh^ rov 
 iravros SrjfJiLOvpyo? koL irariqpj Again, airoirLTTTOva-t tw (1. rov) 
 Aoyo) OeioprjTov ®eov.^ Theophilus, in like manner, uses the 
 expressions 6 ©eo? dyiwrjros wv kol dvaAXot'ooTos ^ — rov Trotyryjv 
 KOL SrjfXLovpyov r^v oAtoj/ — 6 fxev roL y€ ©eo? kol 7raT>/p koI Kxtcrrry? 
 T(ov oAoor.^'^ 
 
 P. 42, note 3. Theophilus ^^ supposes the following objec- 
 tion to be made : — " You say that God cannot be limited to a 
 place, yet you say that He walked in Paradise." Theophilus 
 answers, " It is true that God cannot be limited to a place, or 
 be found in a place ; for He has no place of His rest (Isa. 
 Ivi. i). But His Word, by whom He made all things, being 
 His Power and Wisdom, assuming the person of the Father 
 and Lord of the universe, came into Paradise in the person 
 of God, and conversed with Adam. For the Divine Scripture 
 itself instructs us that Adam said that he heard a voice ; but 
 what is this voice else than the Word of God, who is His 
 Son." 
 
 P. 57. Tatian thus states his view of the Christian doc- 
 
 ' P. 144 C. 2 p^ 1^4 D^ 
 
 3 P. 145 D. " P. 151 D. 
 
 ' Legatio^ P- 5 C. ^ P. 7 A. See also p. 10 A, 
 
 " P. 13 B. 8 p 24 B. See pp. 5 B, 26 A. 
 
 'J P. 82 C. See p. 71 C. 10 P. no B. See pp. 122 D, 89 A. 
 
 ^' L. ii. p. 100 A. Theophilus calls God to^oj tuv oXuv, " the place of 
 
 the universe," 1. 2, p. 81 D, and ioivrov toto;, "His place," p. 88 B. 
 
Writings of Jus i in Martyr. 1 1 7 
 
 trine respecting the second Person in the Trinity -} " God was 
 in the beginning ; but we understand the beginning to be the 
 power of the Word. For the Lord of all things, being Him- 
 self the substance of all things, with reference to the creation 
 which did not yet exist, was alone ; but inasmuch as He 
 comprehended all power, and all things, visible and invisible, 
 subsisted in Him, all things were with Him. For with Him 
 also by a rational power subsisted the Word, who was in Him. 
 By the unity of His will the Word went forth ; and the Word 
 going forth not ineffectually (but so as to produce an effect, 
 viz. the creation of the universe), became the first-born work 
 
 ^ 050? '^v b a,p^^' rhv Ti a^ix/Av Aoyov ^vvx/jtiv ^apuX^ipeitfAsv' o yap ^itTTor'/ts 
 rav oXav, avroi vcrccp^av tou <xavrli h V'^'offrcctrts^ kcctoc fiiv rijv fiyioiTco 
 yiyivxf^ivT^v ^oir,(riv [Jb'avos *W xx6o Vi vrocira. o{)vu,y.n opa<ruv ri koc) uopoiruv uuros 
 vToffTKtns j)v, <rvv aura! to, TavTO,' trvv ahrZ yap oia XoytnTi; owdfuu; alros 
 xai koyoSf 0; viv \v avTui, v<ri(rrYi(Ti' CiX'/ifJi-aTi %% tjjj aTXar'/iros avrov rrpoT'/iha, 
 koyos' Ti koyos, oh xara xivod ^cup^tras, spyov 'TtpuroroKOV rov Tvivf^aro; 
 (f. ^arpos) yiyvsTai' toutov "fffi^v tou k'o(T(ji.ou rhv ap^nv. yiyovi oi na-ra, 
 fjt,ipi(r[ji.ov, oh Kura a-ffoxo'Ttnv. to yap a^rar^Jj^sv 7ou Trpuirov x,ix,^pifTat' ro os 
 LtipttrSiv oixovof/.ixs ryiv a'tpitriv TpoffXafhov ovx ivdia tov o^iv iiX'/i'^Tat 'TTi'ffotYiXiv. 
 uff'jeip yap aTo f/,ia; ^a^o; avdcrrsrai (Av 'ffvpa voXXa, rTi; oi Tpuryi; oaooi 
 3/a T^v 'i^a\piv tmv toXXuv ^a'^cuv olx IXarrovron ro <pu;' ovru xat o Xoyog, 
 9tpoiX&a)V IK TYi; rov 'ffarpo; ^vvdy,iui, ovx, aXoyov 'Tti'Troinxi rov yiyiw/ixora. 
 Ku) yap avro; lyu XaXu, xa) vi^ili dxovin, xai ol dvi'^rov oia rvis f^srafiacnco; 
 rov Xoyov xivos o <rpQffoij>.iXuiv X'oyou yiyvofAai' -^pofiaXXofiivo? ol ryjv if^avrou 
 (^MVYiv, ^iaxo(rju.uv rviv tv vfjuv ax'oiriJ.'ATov vXjjv <7rporpYi[Jcat. xai xa^aftp o Xoyo$, 
 £v apx''^ ysw/jhi;, avnysw/itn rnv xa9 nfjt.as •ffoino'iv, avro; savreo mv vA'/tv 
 trifjt.iovpymai' ourco xayu xara rhv rov Xoyov fi'ifiYiffiv dvayivv/ihi?, xai mv rov 
 dXn9ov$ xardXn^iv <^iToiyi[ji,ivo$, f/,irappv^f^,iZM rtig ffvyytvov; vX'/i; mv (rvyx,v(nv, 
 p. 145 A. This difficult passage has furnished ample room for discussion. 
 Petavius, and the author of the Dissertation on Tatian^ in the Oxford 
 edition, thought that by Xoyov IvvayAv, "the power of the Word," was 
 meant the same as by Xoyix~Ai lvvdfA,-oji which follows, that is, the power 
 of reason by which God produces all things ; in other words, that, before 
 the emission of the A.oyo'„ He existed only in posse, not in esse. Bull, 
 on the contrary, and Le Nourry contend, that by Xoyov ^vvafiis we must 
 understand the power of the Word, that is, the Word Himself, referring 
 in support of this interpretation to -h Tt rov Xoyov Ivva^M; in p. 146 D. 
 The expression Xoyixn? ^vvdy-iw, occurs again in p. 146 B. A'oyoc yap 
 
1 1 8 Some Accoitnt of the 
 
 of the Father. Him (the Word) we know to be the beginning 
 of the universe." 
 
 " He was begotten by division, not by abscission. For that 
 which is cut off is separated from the original ; but that which 
 is divided, voluntarily taking its part in the economy, does 
 not impoverish Him from Whom it is taken. As many fires 
 are lighted from one torch, yet the light of the first torch is 
 not diminished by the lighting of many from it ; so the Word 
 (or Reason) proceeding from the power of the Father, did not 
 render Him who begat destitute of Word (or Reason). For 
 I speak, and you hear ; yet I who converse am not, by the 
 transfer of the words, rendered destitute of the word j but 
 
 i^ovpdvioSf ^viv/iu ytyovu; a.'Tfo tou Totrpos, x.ut Aoyos Ix tjjj Koyixris ovvoifAieoSy 
 where the Oxford editor translates Ik tyu Xoyixiis "Swcifz.sa;, " Ex potentia 
 divina rod Xoyov productrice." Petavius also differs from Bull respecting 
 the translation of the words ^lu Xoyixtis ^vvccfAius avros xa) o Aoyos, os «v 
 iv ciuTo/, v-7r'i(TTr,ffiy which the former renders ^^ per rationalem vim Aoyos ipse, 
 qui in eoerat, extitit:" the latter, ^^ per rationalem potentiam turn ipse, turn 
 Aoyos qtd in ipso erat, substitil." I have followed Petavius, thinking his 
 translation more agreeable both to the construction of the sentence, and 
 to the whole scope of the passage ; being further confirmed in this opinion 
 by a corresponding passage of TertuUian, quoted by the Oxford editor, 
 ^^ Ante omnia Dens er at solus, quia nihil aliud extrinsecus prceter ilium. 
 Caterum ne turn quide7?i solus: habebat enim secum, quam habebat in 
 semetipso Rationem suam scilicet^'' — contra Praxeam, c. 5. The Oxford 
 editor suggests very plausibly that we should read ahrov instead of avrss. 
 In p. 155 D, Tatian speaks of demons who were smitten, XoyM @iov ^wa.- 
 fitus. We find >.oyou '^uvoif/.u, p. 157 C, with reference to the healing of 
 diseases. Bull translates the words h'krty.a.rL 'hX rns a.-rXoryiro; cthrov literally 
 by the words " Voluntate autem simplicitatis sucb ; " and Waterland is angry 
 with Whitby for not allowing the words to appear as they lie in the 
 author, without the mean artifice of giving them a false turn. By the 
 will of His simplicity the Word proceeded forth, torn. iii. p. 271. I wish 
 that Bull and Waterland had told us the exact meaning which ought to 
 be attached to the words. By the will of His simplicity I conceive that 
 Tatian meant to express the simplicity of the divine nature, and the 
 consequent unity of the divine will. 
 
Writings of Justin Maj^tyr, 119 
 
 sending forth my voice, I design to reduce into order the 
 confused matter in you. And as the Word, being begotten 
 in the beginning, begat in turn the creation in which we are, 
 having formed matter for His own use ; so I also, being 
 begotten again after the imitation of the Word, and having 
 arrived at the comprehension of the truth, reduce into order 
 the confusion of kindred matter." In this passage we find 
 the notion respecting the subsistence of the Aoyos from 
 eternity in a state of most intimate union with the P'ather, 
 which I have stated to be common among the Ante-Nicene 
 Fathers, but not to be clearly expressed by Justin.^ When, 
 too, Tatian says that the Aoyos was not only in^ but with the 
 Father, he appears to intend to express a distinct personality. 
 Waterland has observed, that he speaks only of a temporal 
 geiieration.- In order to explain the mode of it, he uses the 
 same illustration of a fire which Justin had used ; he dis- 
 tinguishes, however, between the words " to divide " and 
 " to cut off," w^hich Justin has used indifferently. The in- 
 ference apparently intended to be drawn from the comparison 
 with a fire is, that the substance of the Father was not 
 divided in consequence of the generation of the Aoyos. The 
 intent of the subsequent illustration, taken from the human 
 voice, is less clear, and the illustration itself open, perhaps, to 
 some objection. It is also used by Justin.^ 
 
 It will be observed that Tatian calls the Aoyos the beginning 
 of the universe, tovtov tV/xei/ tov KoafJiov rrjv 0Lpx>jv- This title 
 I conceive to have been derived from Prov. viii. 22: "The 
 Lord possessed me in the beginning of His way, before His 
 works of old," which is twice * quoted by Justin in proof of 
 the generation of the Word to create the world ; though he 
 does not apply the title dpxrj to the Ao'yos. Bull supposes 
 Tatian to have meant by the word apxq the idea and exemplar 
 
 1 P. 44. 2 Vol. iii. p. 270. 
 
 3 Dm/, p. 284 B. " Dm/, pp. 2S4 D, 359 A. 
 
I20 Sojue Ac count of the 
 
 of the universe, which was always present to the Deity ; and 
 thus in one sense it might be said that the universe was 
 present to the Deity before the creation ; in its dpx^j ^^ P^^^" 
 ciple, or idea, that is, in the Adyo9.i If this was Tatian's 
 meaning, we must allow that he has expressed it very im- 
 perfectly ; yet I seem to discover more traces of the influence 
 of Gentile philosophy on his language and opinions than on 
 those of his master Justin. 
 
 Let us proceed to Athenagoras. Defending the Christians 
 against the charge of atheism, he says : ^ "I have sufficiently 
 shown that we are not atheists ; we who hold one God, Un- 
 begotten, Eternal, Invisible, not subject to suffering, incompre- 
 hensible, not circumscribed by place, conceived only by the 
 
 ^ "Sed et hoc voluit significare Tatianus, Deo ante conditum mundum 
 etiam ipsum quodammodo mundum praesentem fuisse ; quum ipsi revera 
 prsesens fuerit h Xeyos mundi principium, qui et idea est et exemplar, sive 
 ars divina, qua Pater universa, quum voluit, molitus est." Def. Fid. Nic, 
 sect. iii. c. 6. 
 
 2 TO f/,iv ovv olSioi yM iivai, tvec. tov wyivvfi-rov x.u) oi'ioiov xa) dopocrov kki d.'ffa.dyt 
 Koc) UKCcruXTtTrov kou a^up'/irov, vZ fAoveo ko) koyeo xKre6Xecf/,[ixvoiu,ivov, <pur) kou 
 
 KCuXXll KOil TViVf/,Oiri KO,] CVVoifiU aViX^tViyrtTM '^ipiS^Of/.lVOV, V<p' OU yiyiViJTCCI TO 
 
 'Xa,'/ OK/, TOV avTov Xoyov koc) diec.pitK6(rf/.yiTa.t xou o'vyxpoinTroii, @iov clyovTsg^ iTcavw: 
 f^oi Oid'axrut. voovf^iv yap xot,) vlov tov Qiov' xu) f/,n fjt,oi yiXoTov ris vofiitrtj to 
 v'lov uvai TM QiM. ol yxp, ojs toititou fA.v&o'Trotouo'iv, olicilv fhiXTiov; Tuv d.vSpu'Truv 
 
 OUXVVVTiS Tohs hohs, « Tip) TOV @S0V xou TOCTpo;, n Tip) TOV v'lOV Ti(PpOV'^XOifiiv' 
 
 akX EffTiv vteg tov Qiov Aoyo; tov TocTpo;, Iv IVia xoc) Ivipyi'ia,, Tpo; uItoZ yocp 
 xcc) at avTou tolvto, iyiviTo, Ivo; ovtos tou TXTpo; xoc) tov vlov' ovto; 2j tov viov 
 
 IV TO!,Tpi, XOCt TOtTpOS iV Vlifl, iVOT'/JTt XOU OVyiX,fjl,il TViVfjt-OiTOi' VOV; XOi) AoyoS TOV 
 TUTpo;, ViOi TOV &iOV. it §£ ^i' VTipP>oX7lV ffVv'ifflOJS ffXOTilV VfJUV STilfflV TOUi Tl 
 (iovXiTOil, ipcu OlOi (ipU^iav' TpUTOV yBVVn/U,Bi iJvOU TM 'TXTp), OV^ us yiVOfiiVOV (1^ 
 
 appf^fis yap o &io;, vovs atotos «v, £/;^sv ocvtos iv Iocutm tov koyov, cotdiu; Xoytxo; 
 &v) kXX u? tuv vXixuv ^vf/,-7ra.vTuv, ccToiov (pvcnus xou yyi? (f. oToioc; (pvffiu; xoc) 
 yivov$) o^noci vToxitfjcivuv oixyiv, fMf/,iyf/,ivuv tuv Toc^vfUffTipuv Tpo; TO, xov(poTipoi 
 It avToT;, toioc xou Ivipyiioc ilvou TpoiX6uv. ffwaon oi tu Xoycu xcc) to TpoipyiTtxov 
 Tviufjcoc, Kvpios yocpf (pyiff)v, 'ixTiffi /u,i, ctp^hv o^uv ccvtov its 'ipyoc ocvtov. xoc) toi 
 
 xou CCVTO TO iVipyOVV TOli \x(^OiJ\OV(ri Tpotpyj-IXu; ecyiOV TViVfiOC, ocToppoiocv ilVOCI 
 
 (pocfjcn TOV kdioZ, ccToppiov xoc) £T«v«^£^«^jVflv, u; cIxtIvoc nX'iov, Leg, p. 10 A. 
 
Writings of Jttstin Martyr, 
 
 121 
 
 mind and reason, surrounded by ineffable light and beauty, 
 the Spirit and Power, by Whom, through His Word, every- 
 thing was made and adorned and is preserved. We acknow- 
 ledge also a Son of God; and let no one think it ridiculous 
 that there should be a Son of God. For we deem not of God 
 and the Father, or of the Son, as the poet's fable, who repre- 
 sent the gods as no better than men. The Word of the 
 Father is the Son of God, in idea and operation. For by 
 Him and through Him were all things made, the Father and 
 the Son being one : the Son being in the Father, and the 
 Father in the Son, by the unity and power of the Spirit. The 
 Mind and Word of God is the Son of God." 
 
 " But if you (O Emperors), through the excellence of your 
 understanding, are desirous to inquire what the Son means, I 
 will briefly explain myself. He is the First-begotten to the 
 Father, not as if made (for from the beginning God, being the 
 eternal Mind, had within Himself the Word or Reason, being 
 from eternity rational), but as if proceeding forth to be the 
 idea and operating cause of all material things, of whatever 
 nature and kind, which are subjected as a vehicle to Him, the 
 denser parts being mixed with the lighter. The prophetic 
 Spirit agrees with what I say : ' The Lord,' He says, ' formed 
 me the beginning of His ways to His works.' Though we 
 also say that the Holy Spirit, Who works in those who speak 
 prophetically, is an emanation from the Deity, flowing forth 
 and reflected as a ray of the sun." 
 
 In another passage,^ Athenagoras says to the Emperors 
 
 ^ 'i^oiTi a'lp' letVTuv koc) tviv iTovpdviov [iaa'ikiia.v l^irdi^uv, as yap vfAtv, farpi 
 Ka) VIM, Tfdvra Ki^upurxi, cUvcahv rhv [iaffiXiiccv il'kn(poin (fiairtXicari yap ^v^y> iv 
 p(;iip) @ioZ, <pti(r) TO •7rpo(p'/iTi}cov 'TTvivpt.a) ovras h) rw @tu kki ru "Trap avrov Xoyiu, 
 VIM voovf^iVM df/^ipiffro), Tavra, v9rorirx}cxi. LcgatlO, p. 17 D. We find in 
 p. 15 C, ?ravra ya.p Qio; itrriv avros ocutui, (pZs ocTTpocrirov, KOff^oi rsXno;, 
 -rviZf^a, IvvKfii?, Xoyos. "For God Himself is all things in Himself, 
 inaccessible light, a perfect world, a spirit, power, the Word." 
 
122 Soj7ie Account of the 
 
 whom he is addressing, "You may estimate the heavenly 
 empire by your own ; for as all things are subject to you, 
 father and son, who have received the empire from above (for 
 the prophetic Spirit says that the soul of the king is in the 
 hand of God, Pro v. xxi. i), so all things are subject to one 
 God and to His Word, Who is conceived to be the Son, 
 inseparable from Him." 
 
 In the former of these passages we find the subsistence of 
 the Adyos from eternity in a state of intimate union with the 
 Father expressly declared ; and though Athenagoras does not 
 use the term, yet, as Bull has observed,^ he evidently had in 
 his mind the notion, which was afterv/ards conveyed by the 
 term irepLXf^prja-ts or Circumincession ; a word designed to 
 express the mutual penetration, if I may so express myself, 
 of the three Persons of the Trinity — the entireness of their 
 union. We find also the notion that the Adyog was the idea 
 or exemplar of all created things ; and that He was begotten 
 in order to be the agent in the work of creation. Still we 
 find mention only of a temporal generation. The illustration 
 contained in the second passage has been noticed by Gibbon : ^ 
 he calls it profane and absurd, and says, with a sneer, that it 
 has been alleged without censure by Bull. But the object of 
 Athenagoras in employing it was, not to explain the mode 
 of subsistence of the Father and Son, but to show that the 
 monarchy, as it was termed, — the unity of the divine govern- 
 ment, — was not infringed by the distinction of Persons in 
 the Godhead. Bull produces the passage in order to clear 
 Athenagoras from the charge of Sabellianism ; and undoubtedly 
 a Sabellian would not have used the illustration. Such, how- 
 ever, are the difficulties inherent in the very nature of the 
 subject, that it is scarcely possible for a writer so to guard 
 his expressions as not to be open to cavil. How apt soever 
 
 ' De/. Fid. Nic. sect, iv, c. 4. 
 ^ Chap. xxi. note 50, 
 
Writings of Justin Martyr. 123 
 
 an illustration may be in one point of view, it may be most 
 inapplicable in another, and lead to most inconvenient 
 consequences. 
 
 Let us now consider the language of Theophilus. Speaking 
 of the prophets, he says ^ : " First they taught us with one 
 consent that God made all things out of nothing. P'or nothing 
 was contemporaneous with God. But He being His own 
 place, and wanting nothing, and existing before the ages, 
 willed to make man by whom He might be known. For him, 
 therefore, He prepared the world. For he that is created 
 stands in need (of another) ; but He that is increate wants 
 nothing. God, therefore, having His own Word internal 
 within His own bowels, begat Him, emitting Him in conjunc- 
 tion with His wisdom before all things. He had this Word as 
 His minister in the work of creation, and by Him He made 
 all things. He is called the beginning, because He is the 
 commencement and ruler over all things created by Him. 
 He therefore being the Spirit of God, and the beginning, and 
 the wisdom, and the power of the Most High, descended into 
 the prophets, and through them spake of the creation of the 
 world and of all other things. For the prophets were not 
 
 oh yap 71 Tu &iu /rvv^Kf/^ocg-tv' aXX' ulro; lavTOu TOTToi uv, xa.) avivdihs cdv, 
 xa) v'pripi^wv <ffpo Tuv cciMvuv, ridiXn<Tiv avSpuTrov 'pfoinffcii <u yyuffdri. tovtw ovv 
 7rpoy]retf/.BC(n rov KO(rfJt,ov. o yap yivnros xai TpoffoiYis ictiv o ot ayiv/iTo; ovoivog 
 7tpo(r^i7rai. 'i^cuv ovv o %ioi tov lavrou Xoyov Ivoiahrov sv roT; loioi; tr-rXay^vois 
 iysvv/^tnv alrov, [/.ira tyis lavroZ ao^lai l^ipiv^a^ivos 'VpQ tmv oXuv. tovtov <rov 
 Xoyov tiTvsv vTovpyov tcov vt avrou yiysvyjf^iVMV, xai oi avrov Ta 'Tfavra 
 •^iTTo'iy^xiv' ovTos Xiyirai ap^h, on eip^n xa) xupnvii '^dvT&iv tuv di avrov 
 ti^yi/Movpy/if^ivav. ovtos oZv uv -xviviJt.a @sou, xa) ap^y;, xa) o-o(pia, xa) duvaf/.ii 
 v'^iffTou xKT^ppf^iTo SIS Tov; 9rpo(p^Tas, xa) oi' alruv iXaXu ra Tip) T>is Toinffiu; 
 TOV xofffiov xa) Tuv Xoi<7ruy a'Tfavruv. oh yap VK/av ot -^poip'/iTai on o xofffioi 
 lyivsTo, aXXa vi ffo(pia h Iv ahraj ovffa h tov &sov, xa) o Aoyog o ayto$ avrou o au 
 ffVf^-TTapuv ahrw. L. ii. p. 88 B. In p. 92 D, we find h lidrali; ovv TOV 010V 
 tovt'o iffTtv, X'oyos ahrov ^alvuv atf^ip Xv^vo; k. t. i. The creation IS Ol 
 
 God, His Word appearing as an illumination," etc. See p. 93 B. 
 
124 Some Account of the 
 
 when the world was made ; but the Wisdom of God Who was 
 in Him, and His Holy Word Who was always present with 
 Him." 
 
 In another passage ^ he says : " For the sacred Scripture 
 represents to us Adam saying that he heard the voice (of 
 God) ; but what else is the voice than the Word of God, Who 
 is His Son ? Not as the poets and writers of fables talk of the 
 sons of gods born from intercourse with women, but as the 
 truth represents the Word, always internal in the heart of 
 God. For before anything was created, God had Him as His 
 counsellor, being His mind and intelligence ; but when God 
 willed to create what He had designed, He begat this Word 
 to go forth, to be the first-born of all creation ; not being 
 Himself emptied of the Word, but having begotten and always 
 conversing with the Word." 
 
 Here again we find the notion of the subsistence of the 
 Word from eternity in a state of most intimate union with 
 God, and of His subsequent generation to create the world. 
 We have observed that Theophilus is the earliest Christian 
 author in whose writings the word " Trinity " occurs ; he is 
 the first also who distinguishes expressly between the Adyos 
 ei/Sia^eros and Trpo^optKos, the internal and emitted Word. 
 Theophilus also, like Tatian, applies the title o.pyy] to the 
 Adyo9 with a particular reference to Proverbs viii. and 
 Genesis i.^ 
 
 a,}C7ix,oocvot,i' (puvn o\ rt uWo iffr^v a.XX h o Aoyog o tov @ioi!, o; lim fca.] 
 vios avTov, oh^ u; ol "pfoinTcci kou f/.v$o'ypoc(poi Xiyovtnv vtovg 6iuv ix, ffvvovffiois 
 yivvu/jcsvovs' akXa ug a,\yt6ita ^i^^yiTTSii, tov Xoyov, tov ovtcc ^iocttocvto; Ivoid^iTov 
 IV Kocphta @ioZ. Tpo yccp Ti y'lyviff^ai, tovtov ux,- (fVfJi-^ov'kov^ la-vTov vovv xai 
 tppovyia'iv ovTcx.. o'^'oTi oi yj^iX'/iinv o 0£oj Totl^ffoii ococ IfsovXivffccTo, tovtov tov Xoyov 
 iyivvyiffi 'rpo(popiKOV, TTpaJTOTOKOV 'TtaffYii aTiffiu;, ol xivouhts ccvtos tov Xoyou, aXXa 
 Xoyov yivvYiffoci^ kou tm X'oyu ccvtou ^iccpravTos o/mXcov, L. ii. p. lOO A. 
 
 '■^ P. 88 D. So in p. 92 B. iv ocp^yi \<7roin<Tiv &-o; TOV ovpecvov, TovTsff-i, 
 
Writings of Justin Martyr. 1 2 5 
 
 P. 46, note 3. I have observed in this note that, because 
 Justin speaks of the world as created out of matter without 
 form, we must not, therefore, suppose him to have main- 
 tained the eternity of matter. The Benedictine editors are 
 extremely anxious to clear him from the suspicion of having 
 entertained such an opinion, and with this view refer to 
 passages in the Hortatory Address to the Gentiles. But having 
 already declared my doubts of the genuineness of that tract, I 
 cannot rely upon the passages quoted from it. As, however, 
 Justin's instructor applauds him for saying, in opposition to 
 the Platonists, that the world was not eternal,^ we may reason- 
 ably infer that he did not maintain the eternity of matter. 
 
 If we turn to Tatian, we shall find him expressly affirming 
 that matter had a beginning : " For matter is not without 
 beginning as God is, and thus it is not equal in power to God. 
 For it is created and was begotten by no other, but was emitted 
 by the sole Creator of all things." ^ 
 
 Athenagoras, in like manner distinguishing between the 
 
 ^/« rvii apx/i; yiyivnT^cci tov ovpavov, actSui s^^-zj^sv 'hihnXM-AiM/A. In a descrip- 
 tion of the Deity, p. 71 A, we find the following remarkable passage : li 
 yap (pu? ahrov u-ffa, 'Jtoivi[ji.a. uhroZ Xsyu' il X'oyov ii'^u, ap^/iv oclrou Xiyw' vovv 
 Iccv i'l'Tfci), (ppov'/jtriv alroZ Xiyu' 'Tt^nvf/.a. locv ii'ttm^ u^oc^Monv kutov Xiyu' ffoipiocv 
 lav u^co, yivvyjfia ahrov Xiyu' lir^vv lav sJViy, x,pdro; alrou Xiyea' ovvai^iv lav 
 UTTa), Ivipyuav ahrov kiyeo' "TTfovoiav lav uttu, ayaSoawnv ahrov "kiyu' (iacriXiiav 
 iav SfTTu^ oo^av avrou Xiyco xvpiov tav ii^rtu, lavrov Kiyu -TCaripa lav it'^w, ra 
 Tavra ahrov Xiyu' TTvp iav il-Ttu^ rhv opyhv ahrov Xiyoj, See also p. 'J^Y) ', 
 
 1. iii. p. 122 D. 
 
 ' Dial. p. 223 A. See Beausobre, Histoire du Manicheisfne, 1. 5, cc. 
 
 2, 4, 5- 
 
 " P. 145 C. He had just before said of the Aoyo$, ahro; lavrZ rhv vXyiv 
 hfiiovpy^a-as, "He created matter by Himself." In another place he 
 says that all matter was sent forth or emitted by God ; some of it to be 
 considered as being without form before a separation had taken plnce, 
 some as being adorned and reduced to order after the separation, p. 151 
 A. See Beansobre, 1. 5, c. 5. 
 
126 Some Account of the 
 
 divine nature and matter, says that the former is increate 
 and eternal, the latter created and corruptible : ro \jXv yap 
 
 uetov ayevrjTOV elvat kol atSiov, v<2 pAvm koI A-oyoj Oewpov/JL^vov 
 r-qv hk vXrjv yevqrrjv kol cfiOapTi^v} In another place he says 
 that God and matter differ as widely from each other as the 
 artisan and the materials upon which he employs his art.^ 
 
 Theophilus says expressly that God produced all things from 
 a state of non-existence into a state of existence : to. TrdvTa 6 
 ©eos iTroLY](T€v ii ovk ovtmv eis to etvat.^ In another place he 
 asks, "What mighty power do we ascribe to God, if we say 
 that He made the world out of subject-matter ? An artisan, if 
 materials are given him, makes what he chooses. But the 
 power of God is displayed in this — that He makes what He 
 chooses out of nothing." * He afterwards says that, according 
 to the scriptural representation, God made the world out of 
 matter which had been produced by Him.^ 
 
 ^ Legatio^ p. 5 B. So p. 23 A. X-Affoixiv Ixv-rov: iTony.ov T>)v vXyiV rhv 
 <p6ot,pryiv KBi) pivCTYiv x.u) ^;t«/3X»5T^v tw ayiw/irco, ko.) ct-tdtco, ica,) otw^avro; 
 
 ffvfKpMvtk) -Troiovvri? ®iw. We will pass over that. " Matter which is cor- 
 ruptible, fluctuating, and changeable, is held in equal honour with the 
 Unbegotten, eternal God, who always works consistently." 
 
 2 ii Ti onffTcia-iv {vXvi xoc) Qios) •zaf/.ToXv a^' aXX'^kav, kcc) TO(rou'rov oirov 
 
 Ti^VITriS KO,] h "Tpo; T>)V Tl^V'/IV CCVTOV Tro.pctlT-H.lV'n X«' h TXv'Si^h; vXyj CtViV TOV 
 
 &iov rod onfMovpyov oiKKpitrtv xa) a^yj/xa x,c/a Kotry-ov ovk iXa,y,(!)aviv. "But if 
 they (matter and God) differ wholly from each other, not only in their 
 Creator, but in the manner of their creation, and the all-embracing matter 
 did not receive individuality, and form, and shape, without God the 
 Creator." P. 14 D. Beausobre justly remarks that this passage is not 
 irreconcileable to a belief in the eternity of matter. L. 5, c. 5. 
 
 '^ L. i. p. 72 A. Compare p. 75 A. L. ii. pp. 88 B, 92 B. 
 
 ■* t/ 01 fj(,iya, u o ©soj s§ ii'/foKUf/Avyis vXvi; Itoiu tov Kocrf^ov ; x,cc) yap Ti^virr,s 
 Kv^puTos, I'Pfocv vXr,v Xdfh'A etTo rivo;, l| ayrjjj oV« (iovXtrcci "ttoisi. @iou oi n 
 dvv(tfi,ii Iv Tovroo (peivipovToHf 'iva If ovk ovtuv 'Pfotri offot, fiovXiTCH, L. ii. 
 
 p. 82 c. 
 
 TCcvTcc Iv TpuTOt; QiOa.axu n ^s/a ypu.(^Yt TpoTtu Tiv) tiXriv yiv/iTyiv uto tov Qiou 
 ytyovviUVf a,(p^ ^; vi'^or/iKi kcc] ^i^yifjt,tovpyr,xiv o 0=o; tov KOfffiov, p. 89 A. 
 
Writings of Justin Martyr. 127 
 
 P. 46, note 4. The word otKovofxta is used by Tatian, but 
 not with any reference to the gospel dispensation. In a 
 passage quoted in note 6, p. 116, he says that whatever is 
 only divided takes its part in the economy, otKoi/o/xta^ rrjv 
 aip€cnv TrpocrXa^ov. In another place he speaks of those 
 who trust to the economy of matter, v\y]<; olKovofxta, meaning 
 those who ascribe the cure of diseases to combinations of 
 matter ; ^ and when he is ridiculing the astrologers, he calls 
 the constellations the dispensers of fate, ri}? €t/>iap/>teVry§ oIko- 
 vojJLov;.^ 
 
 Athenagoras uses the word in a sense which bears a nearer 
 resemblance to that in which I have supposed Justin to use 
 it. Speaking of the assumption of the human form by the 
 heathen deities, he says, " Although God assumed the flesh 
 according to the heavenly economy, yet it is a slave to 
 lusts." ^ 
 
 Theophilus, speaking of earthly monarchs, says that " they 
 are not made to be worshipped, but to receive appropriate 
 honour ; for they are not gods, but men appointed by God, 
 not to be worshipped, but to give righteous judgments, — for 
 they are in a manner entrusted with an administration by 
 God." * He says, on another occasion, that no person is able 
 
 ^ P. 157 B. In p. 151 B, Tatian speaks of the human body as being 
 fAias oixovof/.ici;, "of One economy ; " and shortly after we find hroffftuv 
 ot»ovoju,ia, " the economy of the inwards," and xar' otx,ovof/.iae,y o-vfi^avia,?, 
 "unison according to economy." Speaking of those writers who turned 
 the heathen mythology and the Iliad into allegory, he says that they 
 introduced the Greeks and barbarians as contending x^P'^ otxavof^tx^, " for 
 the sake of economy," p. i6o B. 
 
 2 Pp. 149 B, 150 A. ^ Legatio, p. 21 D. 
 
 ^ 'on ovx. u; to 'TtfotrKWiiffSai yiyoviv, aXXa us to Ti/nciff^cci rJj vof^ifiM Tt/u-ri. 
 ©jflj yap ouK iffTiv, oiXXa, civSfUTto; v^o &iou Tiray/Aivos, ovx us to ^poffKVVtTa-^ai, 
 akXei u; to '^ix.xicos xpivuv TfiO'TM yap rivt <xapa &iov oixovofiiav 'TiTio'TiuTai, 
 
 L. i. p. 76 D. 
 
128 Some Account of the 
 
 worthily to explain the whole economy of the six days of 
 creation.^ He says also that the disposition of the stars in the 
 work of creation contains the economy and order of just and 
 pious men, who observe the commandments of God ;2 and in 
 alluding to the narrative in Scripture respecting Cain and 
 Abel, he talks of the economy of the narrative, r^v olKovoixtav 
 
 P. 48. Tatian gives the title of God to Christ, and calls 
 Him, in one instance, the God Who suffered ; * in another, 
 God Who appeared in the form of man.^ 
 
 Athenagoras also gives the title of God to the Son ; ^ and 
 Theophilus, referring to John i. i, says expressly that the Word 
 is God.7 
 
 P. 52. Bull, speaking of the TTcpix<^p'qo-i<^, or circumin- 
 cession of the three Persons in the Trinity,^ says " that some 
 of the ancients also ascribe a 7rcpi;^cop7;o-ts to the two natures in 
 Christ ; but that in so doing they do not speak accurately. 
 For since Tr€pLX(^p7}(n<s, in its strict sense, is the union of things 
 entering in all respects into each other (which is signified by 
 the preposition Trepl), irr order to justify the use of the term, no 
 
 i L. ii. p. 91 B. 2 p ^4 D 3 p, 105 B. 
 
 * He is speaking of the Holy Spirit, Whom he calls rov ^ixxovov rov ^i-rov- 
 60TOS Qiou, " the Minister of the suffering God," p. 153 A. 
 
 s @iov iv a.v$pu<rou /^op(p^ yiyovUxi xarciyyiXXovris, "proclaiming that God 
 appeared in the form of man," p. 159 C. In another passage he calls 
 upon the heathen to renounce the demons, and to follow the only God, to 
 Whom he applies what St. John (i. 3) says of the Aiyo; ; " All things were 
 made by Him, and without Him was not any thing made," aXka. Tapxtrti- 
 ffafiivoi Tovi oecifiova; @im ru fiovco xaTOixoXov^^^trxri- Toivroi vtt ahnroVy kou ^up)s 
 ecurou yiyoviv ov^i sv, p. 1^8 D. 
 
 •5 See the first passage quoted in p. 113. 
 
 ^ 0£O5 ovv uv Aoyos xou Ix @iov m^vKu?^ L. ii. p. 100 C. 
 
 ^ Def. Fid. Nic. sect. iv. c. 4. 
 
W7Htings of Jttstin Martyr. 129 
 
 one of the things so united should be without or beyond the 
 other ; but wheresoever one of them is, there the other should 
 also be. But in Christ, though the divine nature enters in 
 every respect into the human, the human does not in turn 
 enter into the divine ; for the human is finite and limited,— 
 the divine infinite and unlimited ; so that the human cannot 
 be wheresoever the divine is." There is, in other words, a 
 perfect 7reptx(o/D>;o-65 of persons in the divine nature, but not a 
 perfect Treptx^P^o-tg of natures in the person of Christ. Still, 
 according to Bull's view, Justin is correct in saying that the 
 divine nature pervaded, or perfectly entered into the human. 
 
 Justin puts into the mouth of the old man who converted 
 him to Christianity, the following question : " What, then, is 
 our relationship to God ? Is the soul divine, and immortal, 
 and a part of that royal intelligence ? avrov Ikuvov rov jSaaiXiKov 
 vov fxepos/' Dial. p. 22 1 E. So Tatian, p. 146 C, says that man 
 obtains immortahty by partaking of a portion of God. ©eov 
 fxoLpav. See Beausobre, lib. 6, c. 5. 
 
 That partial insight into the truth, which the Gentile poets 
 and philosophers possessed, and which, according to Justin, 
 they obtained through their participation in the Aoyo?, is 
 traced by Athenagoras to what he terms their " sympathy with 
 the breath of God." TvoirjraX filv yap koI (faXocrocfiOL, COS Kol rots 
 aXXois iire/SaXov o-ro;i(acrTt/cco9, Kivrj6evTC<i [xkv, Kara (rvjxTrdOeLav 
 Tr]s irapa rov 0€ou ttvo^s, vtto ttJs (a^Tos) avTOv ij/v)(7]^ €KaaTo<; 
 t,y]Tr}crai, el Swaros evpecv koX vorja-ai ttjv dXrjOeLav' toctovtov 8e 
 Svv7]0ivT€<5 ocrov TrepLvorja-ai, ovx evpyjVTat ov (f. 0€w) ov irapa 
 ©eoO a^twcraj/res /JLaOeiv, dXXa Trap' avrov e/cao-ros. Legatio^ 
 p. 7 D. 
 
 P. 53. We have seen ^ that Athenagoras calls the Holy 
 Spirit an emanation from God, flowing forth and reflected like 
 
 ^ Leg. p. 10 D, quoted in note 2, p. 120. 
 E 
 
130 Some Account of the 
 
 a ray of the sun. In another place he says that the Holy 
 Spirit is an emanation, as light from a fire.^ Justin, on the 
 contrary, in speaking of the generation of the Son, expressly 
 censures those who compared it to the emission of a ray from 
 the sun, and uses the illustration of a fire Hghted from 
 another fire.^ We have here another instance of the difficulty 
 of bringing forward, on this mysterious subject, any illustration 
 to which an objection may not be made. Justin's illustration 
 better conveys the notion of a distinction of persons ; that of 
 Athenagoras, the notion of an unity of substance. But they 
 who are disposed to raise cavils will say that the former tends 
 to Tritheism ; the latter to Sabellianism. 
 
 I have observed that Theophilus speaks explicitly of a 
 Trinity ; ^ and, as it should seem, of a real Trinity — a Trinity 
 of Persons. Yet we find him speaking of the Spirit of God as 
 surrounded or confined by the hand of God ; * and saying 
 that the Spirit of God, Which moved on the face of the 
 waters in the work of creation, was given by God in order to 
 vivify it, as the soul is given to man.^ Justin, as we have seen,^ 
 supposed the Spirit of God, in the first chapter of Genesis, to 
 be the Holy Spirit, — an apphcation of the passage to which 
 Theophilus appears to have been a stranger. 
 
 P. 55. The opinion of Athenagoras respecting the in- 
 
 ^ x«) aToppoiCt, a; (puj ocvo ^vpo;, to ^viv/!/.et. Leg, p. 27 A. 
 
 - See p. 50. ^ See p. 114. 
 
 * ovTWi h Toi(rcc xritni "^ipti^^irai vTo <ffvivfJt,tx,70i ®iov, xa] to Tvivy.a to 
 <ripiix,°v trhv t55 xTia-ti Tspii^zTas v^o ^iipos 0£oy, L. i. p. 72 C. 
 
 5 <7Cvivy.u. Ti TO iTi(f)tpo/:^ivov Ittccvco tou SdccTOSy 'iduxiv %ioi u; ^uoyovriffiv tyi 
 xTitru, xaioL-TTip a,v6pu-7ru -^v^nv, L. ii. p. 92 C. Compare p. 74 A. 6iy-i- 
 Xtuffoci Ttiv yriv Itt) tuv v^ktcov, xk) oov; <7rviVf^oi, to Tpi<pov uvTm' ov vt fvon 
 l^uoyovu TO 'TTo.v. In p. no B, Theophilus calls God Tpo^ioc 'Tfi.aini -rvoyis. 
 <rnvf/,a QioZ in p. 78 D, corresponds to to Tviuf^oe. to e/yiov, "the Holy 
 Spirit," in p. 106 C. 
 
 6 See p. 41. 
 
Writings of Justin Martyr. 1 3 1 
 
 spiration of the prophets, was that the Spirit from God moved 
 their mouths like instruments ; 1 or, as he expresses himself in 
 another place, that the Spirit made use of the prophet as a 
 player on the pipe does of the pipe.^ 
 
 The language of Theophilus on this subject differs not 
 widely from that of Athenagoras. He speaks of the prophets 
 as inspired by the Holy Spirit, or by God Himself ;3 so that, 
 being holy and just, they were deemed worthy to be made the 
 instruments of God, and to partake of His wisdom.^ 
 
 ^X"/^-" T^poip'/irecs fiaprvpa.?, o'i Tvivf/,a,Tt Iv^iw iK'^n^uv'/iKa.ffi ko.) Tipli rod &iou 
 KO.) 'Tipi TMV Tciu @iov, u'-roiTi V civ KcCi vfAiis, ffvviffii xu,] Tri Tip} TO ovTOj; h7ov 
 ivffifhiiK Tovs aXXov; -^rpov^ovTis, u? 'iffriv aXoyov, TocpocXtTovTO,; TiffTivuv rZ Tctpce. 
 Tov Siov -rviVficcri, us opyuvce. xsx.ivy,KOTt rot, ruv 'n.po(pYiruv tir'o[j(.a,ro!,, -Trpoffi^'^iv 
 %'olce.i{ iv^pu-rtvcn?. Legatio^ p. 8 A. Tatian's description of the prophetic 
 writings, p. 165 B, deserves attention. 
 
 " Ka,t ruv XofTcuv Tpoipn^rMv, 01 x,a.r 'iKarocinv ruv Iv avroT; Xo'yiir//.cuv, xtv^ffctvro; 
 ctvrous rov hiov 7rviu/u,aro;, cchnpyovvro i^Kpuiv'/jffccv' a-vy^pno'c&^ivou rov •TtviVfJi.ot.roi, 
 utru xec) alXnrris otlxov, ly,Tvivtroii, p. 9 D. Here Athenagoras says that the 
 prophets spoke »eir ina-rcca-iv, in a state of rapture or ecstasy. On this 
 point he agreed with Montanus, though I see no reason for suspecting, with 
 Tillemont, that he ever attached himself to the Montanists. See the 
 Preface of the Benedictine editors, part iii. c. 14. Justin, speaking of the 
 
 prophet Zechariah, says, rovrov ^l colrov olx. Iv rr dToKOcXv-^n oclrou iMpatcii 
 Tpo(prir'/is, cua'Tip ovos rov dixfioAov ko.) rov rod Kupiou ciyytXov oIk cchro'^iot,, Iv 
 xoi.ret.ffroe.a'U euv, iMpo(.Kii, ocXX iv iKaraffii oi'ToxocXvypta; oclrS yiyiv'/jf^t-iv'/n. 
 Dial. p. 343 A, quoted in p. 56, note I. The difference between the two 
 representations seems to be that, according to Justin, the prophet was in a 
 state of rapture when he saw the vision which he recorded : according to 
 Athenagoras, when he dehvered or wrote the prophecy, 
 
 3 L. i. p. 78 D ; 1. ii. pp. 106 C, no A, in C, 128 B. See also 
 p. 88 C, quoted in p. 123, note i, and %Z D. MiwirJj? 1\ — (jmXXov 1\ x'oyo; 
 rov Osov, us ^i opydvov, h' avrov (fitio-tv, ** For Moses spoke — or rather the 
 word of God through him as by an instrument." In these passages the in- 
 spiration of the prophets is attributed to the koyos. Tcivris ol Tviv[Aa.ro(p'opoi, 
 " All they who were inspired," p. 100 C. L. iii. p. 125 A. 
 
 ol oi rov Qiov Siv^pwroi, '^rviv/u.os.roipopot -rvivficcros ocytov scoci <^po<p^ra,i yivo/mvoi, 
 iiT^ civrov rod @iov i/u.'ZViva'^ivris x,a] (ro<pio'0ivris, iyivovro hoVi%cx,x.rot ko.) ortot KOt,) 
 dixutoi, oto KO.) K0i,rYi^iu6viffBt,v rviv uvTifAiff^leiv roivryiv XetfosTv, opyavu Biou yivo' 
 
132 Some Account of the 
 
 The account of the prophets given by Justin, or rather by 
 the old man who converted him to Christianity, is that " long 
 before all those who are deemed philosophers, lived blessed 
 and just men, lovers of God, who spake by the Holy Spirit, 
 and foretold future things, which are now happening. They 
 are called prophets. They alone saw the truth, and told it to 
 men ; neither respecting nor fearing any one, nor influenced 
 by the love of glory, but speaking those things only which 
 they heard and saw, being filled with the Holy Spirit." ^ 
 
 The author of the Hortatory Address to the Greeks says 
 that " it was only necessary for the prophets to surrender them- 
 selves entirely to the operation of the Divine Spirit ; that the 
 divine quill descending from heaven, and using the instru- 
 mentality of just men, as of a harp or lyre, should reveal to 
 us the knowledge of divine and heavenly things." ^ 
 
 P. 56. Tatian gives the following account of the creation 
 and fall of angels and men.^ " The heavenly Aoyo?, being a 
 Spirit from the Father, and the Aoyos from the rational power, 
 in imitation of the Father Who begat Him, made man the 
 image of immortality; that, as incorruption is wath God, so 
 man, partaking of a portion of God, might also have im- 
 mortality. The Aoyos, before the creation of man, was the 
 
 (jk'.toi, Koc) ^copyitTocvri; <ro(p'tix,v t'/jv -rap al/rou, ^/ >)? ffotp'oc; li-zov ku.) to. -npt ty,: 
 KTtffius nrov x'o(Tfji.ov kou ruv Xoicruv ocpruvTMV, L, ii. p. 87 D. 
 
 ^ iyivovTO Tivi; 'Tfpo 'ffoX'kov ^povov vtUvreov tovtuv tuv vof/,i'^of/,'ivuv ^iXoiro<puv 
 TccXecioTipoi, f/,ctKeipiot, k«) oiKCiitu, Ko) hoipiXiTs, h'lu "TTviviMirt 7-uXYi(T(X.vris, xai to, 
 /nik^ovrec (ktv'ktccvti:, a. o-/i vvv yiyviTCCr Tpo(pri'ras %\ alrov? x,a,Xov(nv' ovTot //.ovoi 
 TO iXnfi; KO.) udov KO.) i^sT-PTov ocvSpufoi?, ii'n'T ivXccfi'/i^'ivrs; fivn ^vtrwrrifivra 
 TivK, /bcri firrny-ivoi 'ho^yj;, aXXoc /jt-'ova, voZto, tiTovng a f^KoviTKv ko.) a, u^ov, uyiw 
 -rXv^pufi'iyiTii 'rviv/jia.ri. Dial, p. 224 D. 
 
 aXXa, Kccfupou; icturov; tJi tou hiou fvivfji.a.roi 'ffa.ptx.tr^ih ivipyiict, Vv' euro 
 TO hTov i£, ohpavov koctiov -TrXYDirpov, axr^rip opyavu xi^upac; rivos r, Xvpu;, rot; 
 iiKaiois uv'^pecff'i ^pu/Aivovy rhv tuv hiwv rifi7v kou ovpccvtcov KToxccXi^ri yjuffiv, 
 
 p. 9 B. 
 ' P. 146 15. 
 
Writings of J test in Martyr. 133 
 
 Creator of angels. Each species was created free, not being 
 good in its own nature, which is the property of God alone ; 
 but capable, in the case of man, of perfection through freedom 
 of choice, — so that the wicked might be justly punished, being 
 wicked through their own fault ; and the good might be justly 
 praised on account of their good deeds, — not having, in the 
 exercise of their freedom, transgressed the will of God. Such 
 was the case w^ith respect to angels and men." 
 
 " But the power of the Word, possessing within Himself a 
 prescience of futurity, not by any fatal necessity, but by (fore- 
 seeing) the determination of those who were free to choose, 
 predicted future events ; restraining men from wickedness by 
 prohibitions, and praising those who persevered in goodness. 
 And when men followed one who, on account of the priority 
 of his birth, was more subtle than the rest, and set him up as 
 God, though he opposed himself to the law of God, the power 
 of the Word excluded both the author of this madness and 
 all his followers from intercourse with Himself. And he 
 who was made in the image of God, the more powerful Spirit 
 being withdrawn from him, became mortal ; and the first-born 
 angel, through his transgression and ignorance, was manifested 
 as a demon; and they who imitated his phantasms became 
 aVost of demons, and through (the abuse of) their freedom 
 were delivered over to their own folly." He then proceeds 
 to say that the demons introduced the doctrine of fate, and 
 connected it with astrology. 
 
 In order that we may understand what Tatian means by 
 the withdrawing of the more powerful Spirit, we must turn to 
 another passage,^ in which he says, " We recognise two different 
 
 1 P. 150 D. Tatian, on one occasion, says that " God is a Spirit ; not 
 the spirit pervading matter, but the preparer of the spirits in matter and 
 of its forms," p. 144 C; in another, that "the spirit pervading matter is 
 inferior to the diviner Spirit," p. 144 D- Compare what is said in my 
 
134 Some Account of the 
 
 spirits — one, which is called the soul ; the other, greater than 
 the soul, the image and likeness of God. Both those spirits 
 were united in the first men (di/^pwTrots rots Trpwrots), so that in 
 one respect they were material ; in another, superior to matter." 
 He then goes on to say, that the universe is material ; and 
 though its parts differ, according to their different degrees of 
 beauty, yet the whole is pervaded by a material spirit. There 
 is a spirit in the stars, in angels, in plants and water, in men, 
 in animals, which, though one and the same, is thus variously 
 modified.^ As, then, the soul partakes of this material spirit, 
 it is not immortal in its own nature, but mortal. It may, 
 however, not die. It dies, and is dissolved with the body, 
 when it knows not the truth ; again, it does not die, although 
 it is dissolved for a time, when it has acquired the knowledge 
 of God. "The soul, therefore," Tatian proceeds,^ "did not 
 save the spirit, but was saved by it ; and the light compre- 
 hended the darkness. The Word is the light of God; and 
 
 work on Clement of Alexandria, respecting the principal and subject 
 spirit, p. 225. To those who are devoid of the Spirit, Tatian gives the 
 title of -^^vxiKoi, p. 154 C. See p. 155 B. 
 
 ^ P. 152 A. The soul is called ^oXvf^^tpvs, "consisting of many parts," 
 p. 153 B. 
 
 ^ P. 152 C. leaf luvThv yap (Tkoto; IctIv (^ ypv^h) x«i ouolv Iv kIt^ 
 (pctiTiivov. xk; rovr'o Iffriv oipa to iip'/',f/,ivoy, 'A tx-otiu. to (poo; ov »aTCcXoe.f/,[ictvu. 
 \}/v^h yap ovx. avTV) to <7rvivfjt,a 'iffaxTiv, Xtru^n os v'tt avTov, x,a) to <pu; ttjv 
 cncoTiav xaTikafosv, o Xoyo; f^iv Ictti to tov @iou (pus, ffx.0To; 01 vi aviTKTT'^fjt-ojv 
 •^v^"^. ^la, TovTo fiov'/j (ttev ^laiTuf^ivti ^pog T>jv uXjjv viVii KaTu, ffwa-ffohriff- 
 Kovffa tIt, ffapy/t. ffvZ,vy'tav %i xiXTny-ivv) tviv tov hiov 'jrvivfJt.aTOi ovk i(rTiv 
 a(30^^-/}Tos' uvip^iTai Ti ^pos a-TTip avTYiv odyiysT ^a>pia to <x\ivfji,a. tov (liv 
 yap \(fTii a\w to oiK'/]T!^piov. Tiis ^i KaTcofiv IffTiv h yiviiri?' (See p. 151 A, 
 u; thai xoivhv ToivToov yivsiTiv.) yiyovi f/,\v ovv ffvvoiaiTov ap^^ihv to <gvivy.a Tn 
 
 •v/zy^J}' TO 1\ 'TTViVy.a TUVTm 'i-TTiff^ai fJlZ/l (iovXo//,iv>}V CCVTU xxTukikoi^iv, h ^s 
 
 uff'TCip 'i\av(Tf/.a Tru dvvdf/.ict); avTov x,iKT7)fji.'ivyi x,a) oia tov p^wptfffiov to, TtXiia 
 xa^opav fm ^vtafjbivn^ Z,Y,Tov(ra tov ©sav, xaTa <vXot,vyiv rroXXov? 6iovi aviTv^uin, 
 ToTs avTieroipio'Tivovffi ^atf^offi KKTaxo'kovSrtiTaffa. <7fviv[Jia ^s tov ®iov •Tftt.pa, VKtriv 
 (Mtv ovK iffTi' "Tfapa oi tkti tc7; ^iKaioo; ToXiTivof^ivois xaTayo/u.ivov, xa) ffv/^Tki- 
 Kofji-ivov Tjj '^v^^, oia 'prpoayopivo'iuv Ta7s Xo/TTaii '4^v^ais to KiKpvfx,f/,ivov 
 av^yytiXt, xa) al f/,\v TuSoy-ivat ffo^iet ff(pia'iv uutuTs i^iiXxovro tviv/uei trvyyivi;. 
 
Writings of Jttstin Ma7-tyr. 135 
 
 the ignorant soul, darkness. On which account, when it is 
 alone, it bends downwards towards matter, dying together with 
 the flesh. But having obtained an union with the Divine 
 Spirit, it is no longer destitute of aid, but ascends to the 
 places to which the Spirit conducts it. For the dwelling- 
 place of the Spirit is above ; the origin of the soul from below. 
 In the beginning, then, the Spirit dwelt with the soul, but 
 quitted it, because it refused to follow the Spirit. But the 
 
 Beausobre has given the following translation of this passage, Histoire 
 du Manicheisme, 1. 4, c. 3 :— '' L'ame de sa nature," dit Tatien, " n'est 
 que tenebres, et n'a rien de la lumiere. De la ce mot de I'Ecriture, Les 
 tenures nynbrassmt point la liimih-e, car 1 'Esprit n'est pas sauve' par 
 I'ame, mais c'est lui qui sauve I'ame, et c'est la lumiere qui embrasse les 
 tenebres. La Raison est la lumiere de Dieu : les tenebres sont une ame 
 qui est dans I'ignorance. C'est pourquoi quand elle est seule, elle 
 s'abaisse aux choses materielles, et meurt avec la chair. Mais quand elle 
 est unie avec I'Esprit elle monte au lieu ou elle est conduite par I'Esprit. 
 En effet, le siege de I'Esprit est le Ciel, mais le siege de I'ame est la 
 nature materielle " (in the original, rTi-, Tt }ca.Tu6iv limv h yUi<r,?. Beausobre 
 defends his translation by a reference to Jas. iii. 6, x.cc) <pXoylZ,ovffa Wv 
 rpoxov r^s yiv'tffico?, ''and setteth on fire the course of nature." But 
 yUiffis seems rather to mean in this place nature, as rendered in our 
 version. See Grotius in loco, and rh -raXociav yUiffiv, p. 150 D). "Au 
 commencement, I'Esprit etoit familierement uni avec I'ame, et vivoit, 
 nour ainsi dire, avec elle : mais n'ayant pas voulu suivre les lumieres de 
 lii^sprit, il la laissa. Cependant, elle conserva encore comme une etincelle 
 de feu cache sous la cendre ; mais a cause de la separation de I'Esprit, 
 elle n'a pas la force d'appercevoir les choses parfaites. En cherchant 
 Dieu, elle s'est egaree, et en a imagine plusieurs, seduite par la fraude 
 des Demons." Beausobre's comment on the passage is, " L'ame est done 
 I'ouvrage du Createur : I'Esprit est un don de Dieu. Voila les dififerens 
 genres, ou les difFerentes natures de Basilide. Le Createur ne connoissoit 
 que la premiere, et ne commenga a savoir, qu'il y en a une plus excellente 
 et plus parfaite, que lorsque I'Esprit descendit sur Jesus." In my work 
 on Clement of Alexandria, p. 272, note i, I have said, with reference to 
 this comment, that Beausobre appears to put interpretations on some of 
 the expressions which the words will not bear. On further consideration, 
 I do not change my opinion. 
 
136 Some Accoimt of the 
 
 soul, retaining some spark, as it were, of the power of the 
 Spirit, being unable, through its separation from the Spirit, to 
 see that which is perfect, erring in its search after God, figured 
 to itself many gods, following the fraudulent devices of the 
 demons. But the Spirit of God is not with all ; sojourning 
 only with some who lived righteous lives, and united with 
 their souls, It declared, by means of predictions, secret things 
 to other souls ; some of them obeying wisdom, drew down to 
 themselves a kindred spirit ; ^ while those which did not obey, 
 but rejected the Minister of God Who suffered, proved rather 
 adversaries than worshippers of God." 
 
 " It is, then," he afterwards says,^ " our business to recover 
 that which we have lost, and to unite the soul to the Holy 
 Spirit, and earnestly to aim at an union with God." After 
 some other further remarks on the soul of man, Tatian pro- 
 ceeds : " Man alone is the image and likeness of God;^ that 
 man, I mean, who does not live like animals, but, raised far 
 above humanity, draws near to God Himself. The point to 
 which I must now address myself is, to explain of what kind 
 the image and likeness of God is. That which admits not 
 of comparison is nothing but the Self-existent itself; that which 
 is compared to the Self-existent is different from it, but like to 
 it. The perfect God is without flesh, but man is flesh. The 
 soul is the bond of the flesh, and the flesh holds together the 
 soul. Such is the form of the constitution (of man) if God 
 chooses to dwell in it by His ambassador, the Spirit, that it 
 may be His temple.* But if it is not so, man excels the beasts 
 only in uttering articulate sounds ; in all other respects he is 
 
 ' As Tatian here speaks of a kindred spirit, so p. 145 D, he talks of a 
 kindred matter. 
 
 2 P. 153 D. 
 
 ^ We have seen that in the passage quoted in p. 133, Tatian calls the 
 more powerful Spirit the image and likeness of God. 
 * J;a rou Tpurfiivovro; 'Tviv/xtx.ro?, p. 1 54 B. 
 
Writings of Justin Martyr. 
 
 137 
 
 of the same conversation as they, being no longer the hkeness 
 of God." 
 
 In another place 1 Tatian says, that "the perfect Spirit is, so 
 to speak, the wings of the soul, which the soul casting off 
 through sin, fluttered like a newly-fledged bird, and fell to the 
 ground. Passing from its heavenly society, it longed for an 
 intercourse with inferior things. The demons quitted their 
 original abode : the first created human beings were driven 
 out. The former were expelled from heaven ; the latter from 
 earth, not this earth, but one better than this. It is our duty, 
 then, henceforward to aspire to our ancient state, and to cast 
 down every obstacle which impedes our progress." And again : 2 
 "We have learned that, of which we were ignorant, through 
 the prophets, who, being persuaded that the spirit together 
 with the soul will receive immortality— the heavenly covering 
 of mortahty— foretold things which other souls knew not ; 
 and it is possible for every one that is naked to obtain this 
 covering, and to return to his ancient kindred." 
 
 Tatian is particularly careful to guard against the notion 
 that man fell by any fatal necessity. " We were not created,' 
 he says, "to die; but we die through our own fault.^ Qur 
 
 1 P. 158 D. 
 
 ^P. 159 B. The meaning ot this passage is not very clear, oinMi «>« 
 , -n ■4'VZ^ ^rfrutrf^ivoi on 9rvivficc. to ovpdviov l-7fivtvf/.a, r^; hnroTviTo;, rh 
 a.6a.vccff'ta.v, mx.ryKnra,i. The Benedictine editors wish to substitute o-^^« 
 for -TrnZf^u.. Tatian says in another place, "Men, after the loss of im- 
 mortality, have vanquished death by dying (to the world) through faith ; 
 and a calling has been given to them through repentance, according to 
 the words of Scripture, ' T/iey -were made a Utile lower than the angels ' 
 (Ps. viii. 5). It is possible for the vanquished to vanquish in turn, by 
 renouncing the condition of death ; and what that is, they who wish for 
 immortality may easily see," p. 154 D. See also p. 155 C, eufa.x.1 Tvivy.oc.ro; 
 l-rovpciviou xa^u^^ifffiivos, " The heavenly Spirit arming itself with a 
 breastplate." 
 
 ^P. 150 D. 
 
138 Some Account of the 
 
 freedom has destroyed us. When we were free, we became 
 slaves : we were sold through sin. Nothing evil was made by 
 God : we brought forth wickedness ; and they who brought it 
 forth are able in turn to renounce it." In another passage he 
 says that " the sin of man was the cause of evil in the natural 
 world."! 
 
 The inference from these different passages seems to be 
 that, according to Tatian, in man were originally united a spirit 
 and a soul ; the former of purely celestial origin, the latter 
 material ; or, to speak perhaps more accurately, a portion of 
 that inferior spirit which pervades matter.^ Man being, with 
 reference to this material soul, peccable, abused the freedom 
 with which he was endowed, and listening to the suggestions 
 of wicked demons, refused to follow the guidance of the 
 heavenly Spirit, Which in consequence quitted him. Thus 
 deserted by the Divine Spirit, he became mortal ; and by his 
 sin all evil, moral and natural, was introduced into the world. 
 As, however, he fell by the abuse of his freedom, so by the 
 right use of it he may rise again, and reunite himself to the 
 heavenly Spirit, and thus replace himself in his original state 
 of innocence and happiness. It must be confessed that this 
 account of the original state, and of the fall of man, savours 
 more of the spirit of Gentile philosophy than of Scripture ; yet 
 m one respect it differs not greatly from that scheme, which 
 assigns as the cause of the fall, that God withdrew the special 
 influences of His presence from our first parents. 
 
 I find in Athenagoras little that has any direct bearing on 
 these subjects. On one occasion he is censuring those who 
 
 ^ P. 158 D. 
 
 '^ See the passage p. 144 D, quoted in p, 133, note i. Tatian speaks 
 of the evaporation of this material spirit, when the flesh is annihilated 
 by fire, p. 146 A. kkv -rup £^«(pav<V>j to (rdpKiov, i^arfiiff^iiirciv rhv t/'X'/jv xoa-fioi 
 Ki^uptjxiv. 
 
Writings of Jtistin Martyr. 139 
 
 thought that they sufficiently established the truth of a future 
 resurrection, by saying that it was necessary to the final 
 judgment of mankind.* "This argument," he says, "is 
 clearly shown to be inconclusive by the fact that, although all 
 rise again, all do not rise to judgment. For if to answer the 
 ends of justice is the sole cause of the resurrection, then they, 
 who have neither done good nor evil, that is, very young 
 children, need not rise." Here the future condemnation of 
 man is made to depend entirely on the commission of actual, 
 sin. In another place ^ he says that " man, according to the 
 design of his Maker, pursues a regular course with reference to 
 his nature by birth, which is common to all ; and the disposi- 
 tion of his members, which does not transgress its peculiar 
 law ; and the end of life, which is the same to all ; but, accord- 
 ing to the determinations of his own reason, and the operation 
 of the ruler who has obtained dominion over him, and of the 
 attendant demons, he is carried in different directions ; although 
 the power of reasoning is common to all." The ruler to 
 whom Athenagoras here alludes is a power or spirit,^ who is 
 conversant with and pervades matter, and being opposed to 
 God, induced man to abuse the freedom with which he was 
 endowed, and led him into transgression. On the subject of 
 the Divine Providence, Athenagoras says,* that "they who 
 
 De Mori. Res. p. 55 D. Athenagoras says that the soul is immortal. 
 f -eg. p. 30 D. 
 
 "^ Legatio, p. 29 A. 
 
 ^ P. 27 A, D. Athenagoras speaks of a material spirit. Legatio, 
 pp. 30 C, 27 B. 
 
 on oil rov; Tor/i-rhv rov hov rovdi roZ '^ra.v-ro; ^eipcc^-^a.ju.svt)v; tJJ rovrov (ro(piM 
 KU.) oiKUtoffw^ rhv Tuv yivofiiVMV uTciiircov aveiri^tvui (puXKKvv n koc) toovoiuv, 
 I'lyi roAi Idixi; up^uT; Tetpxf/.ivnv \6iXoiiv' tocZtoc §j -Trip) tovtuv (ppovouv-ra.; ^jj^sv 
 nyuff$cx,t [/.Yin tujv kutu. q/j^v fA'/;ri ruv Kar ovpxvov avi^iTpoTiurov f^^T aTpovoriTov, 
 arXX iTi Tccv a,(puvi; ojuoim; siou (pcttvofjcivov, fzixpov n xa.) f^sT^ov, "^irixouffocv yiyvaxr- 
 Kitv mv 'Tocpoc Tou TOiYKTOivro? iTiy-iXiiMv. ^UTeti yap Teivrx to. yivoy-iva, rii; 
 Tapa Tov TToi^ffavros I'^ny.iXuK;' loiu; Ti %x.a.(rrov h.oc$^ <ri<pu}ii na.) Tpo; 
 9riipvKiv. De Mort. Res. p. 60 B. 
 
140 Some Account of t lie 
 
 admit God to be the Creator of the universe must, if they 
 mean to abide by their own principles, refer the custody and 
 providence over all things to His wisdom and justice. Under 
 this persuasion they must think that everything, both in earth 
 and heaven, is directed and governed by Providence ; and that 
 the care of the Creator extends to all things alike, whether 
 unseen or seen, whether small or great. For all created 
 things in ge?ieral stand in need of the care of the Creator ; and 
 each in pariicidar according to its nature and the end for 
 which it was created." He asserts the same doctrine in 
 another place ; ^ although, like Justin, he ascribes to God a 
 general superintendence over the universe, and says that the 
 angels were appointed to watch over the different parts. 
 
 Theophilus,^ speaking of wild beasts and noxious animals, 
 affirms that " nothing evil proceeded from God : all things 
 were originally good, very good. But man by his transgression 
 affected other living things with evil ; for when he transgressed, 
 they transgressed with him. — When, however, man shall 
 return to his original state, and cease to do evil, they also shall 
 return to their original gentleness." A considerable portion of 
 the second book consists of a comment on the account of the 
 creation given in the book of Genesis. Speaking of the 
 creation of man, Theophilus alleges,^ as a proof of his superior 
 dignity, that, whereas God created all other things by a word. 
 He considered the creation of man a work worthy of His own 
 hands ; and as if He even stood in need of assistance, said to 
 His Word and Wisdom, " Let us make man," etc. Man 
 after his creation was placed in Paradise,* the means of im- 
 
 ^ LegatiOf pp. 29 A, 27 C. 
 2 L. ii. p. 96 B. 
 
 ' P. 96 C. There is a description of Paradise, p. 97 D. Sec also 
 p. 10 1 B. 
 
 * P. lOi D. Theophilus says that Adam was rot forbidden to eat of 
 the fruit of the tree of life. He repeats his notion respecting this inter- 
 
Writings of J2istin Martyr. 141 
 
 provement being afforded him, so that he might go on to 
 perfection ; and being at length declared a god, might ascend 
 into heaven. 1 For he was created in a sort of intermediate 
 state ; neither wholly mortal, nor wholly immortal, but capable 
 of both conditions. Adam was forbidden to eat of the fruit of 
 the tree of knowledge, because, being yet in a state of infancy, 
 he could not worthily receive knowledge.^ Some appear to have 
 thought that the fruit of the tree of knowledge was evil in 
 itself, and therefore productive of death. This Theophilus 
 denies, and says that knowledge is in itself good. " It was 
 not, therefore, the fruit of the tree which brought pain, and 
 sorrow, and death into the world, but Adam's disobedience. 
 God, however, when He cast our first parents out of Paradise, 
 determined in His mercy that they should not continue for 
 ever in sin ; but having been punished by banishment, and 
 disciplined for an appointed time, should be restored to 
 Paradise. This restoration will take place after the resurrec- 
 tion. For as an earthen vessel which has a flaw is broken up 
 and formed anew, by the potter, that it may be sound and 
 perfect, so man is broken to pieces by the power of death, 
 that he may be rendered soimd in the resurrection ; that is to 
 say, without spot, just and immortal." In conformity to this 
 
 mediate state of man in p. 103 C. " If God had created man immortal, 
 He would have made him a god ; if mortal, God would have appeared to 
 be the author of his death. Man was therefore made capable of both 
 conditions : that, keeping the commandment of God, he might receive 
 immortality as a reward, and become a god ; or, disobeying God, might 
 be the author to himself of death," Theophilus says that the majority 
 deemed the soul immortal, because God breathed the breath of life into 
 Adam's nostrils, p. 97 C. 
 
 ^ s't< Ti Ku.\ S'M a.<ia!hux,^iU. Justin uses the expression, tsXs/a/ y-voi^'ivu, 
 " having become perfect. " Dial, p. 225 D. Man is called v'Ka.irfA.u. ku.) 
 iixuv &SOU, "a figure and image of God." L. i. p. 72 A. 
 
 2 P. 102 A. The Benedictine editors employ a chapter of their Preface 
 in proving that Theophilus, when he calls Adam an infant, speaks 
 metaphorically. 
 
142 So7ne Account of the 
 
 view of Adam's original state and fall, Theophilus states that 
 God created him free.' 
 
 Though I find nothing in the three books of Theophilus 
 which has a direct bearing on the question of justification, 
 there is in the first book a passage, p. 74 D, deserving notice, 
 in which he describes faith as the moving principle of human 
 conduct. With respect to the Divine Providence, Theophilus 
 says,^ that it may be traced in the provision made, that every 
 kind of flesh should have its appropriate food. " The care of 
 God," he says in another place,^ " extends to the dead as 
 well as to the living." 
 
 P. 65, note 3. The expression 8ta rov Trap' avrou {jov 
 
 0€o{)) A.oyov occurs repeatedly in Athenagoras, pp. 5 C, 1 1 A, 
 
 12 D, 17 D, 34 D. In all these instances it is to be under- 
 stood of the Xoyo9. 
 
 P. 67. Justin speaks of the renunciation of all worldly 
 things, but not with any direct reference to the profession 
 made in baptism, p. 348 A. I find in Tatian no express 
 reference either to baptism or the Eucharist. A passage has 
 already been cited, in which he speaks of himself as " born 
 anew according to the imitation of the Word."^ 
 
 Athenagoras is also silent respecting the Christian sacra- 
 ments. In defending the Christians against the charge of 
 not offering sacrifices to the gods, he says that the best 
 
 ^ \X%'jhfo)i yap kx) oclri^ovfftov l-proiyinv o @sos rov avipuTrov, " God created 
 man free and independent," p. 103 D. So also tov Hv^pu'rav Kvpio\ ovra 
 uy,upTr,(Ta.i, " man had failed to be a lord," L. ii. p. 96 B. 
 
 " r»jv T£ "^povoiccv '/jv ToisTrai o &-o;, \'~otfjt,a,Z,uv rpoipriv Taff^i rrccpKi, L, i, 
 p. 'J'^ A. See also L. iii. p. 122 D. kou Tpavola, ra Tavrct lmKi7(r0(ti 
 I'Triffraf/.i^it, " And we know that all things were ordered by Providence." 
 
 ^ L. ii. p. 116 B. 
 
 ■* xxyeo xxTO. T/)v rod X'oyov y-if^ntriv avwy-vvyihi;, p. I45 C. See note 28. 
 
Writings of /us tin Martyr. 143 
 
 sacrifice is to know the true God, and to approach Him 
 with pure upHfted hands. ^ He requires only a bloodless 
 sacrifice, and a reasonable worship. 
 
 Theophilus, on one occasion,-^ says that Christians are so 
 called, because they are anointed with the oil of God; but 
 whether he meant to allude to the practice of anointing as a 
 part of the ceremony of baptism, or, figuratively, to the unction 
 of the Holy Spirit, is uncertain. On another occasion he says ^ 
 that God, in the work of creation, blessed the creatures 
 inhabiting the waters, to show that hereafter all who come to 
 the truth, and are regenerated and receive a blessing from 
 God, shall obtain repentance and remission of sins through 
 water and the laver of regeneration. Theophilus twice uses 
 the word iiofioXoyrja-Ls to express that confession of sin which 
 originates in genuine repentance, but not with any reference 
 to ecclesiastical discipline.^ 
 
 P. 73, note I. In 1. 2, p. 91 D, Theophilus says, m fxr]i> 
 
 Kttt Trept T^S £/38o>>/s rjix^pas, rjv Trarres fikv avOpoiiroi ovofxdiovaiv, 
 ol Bk TrXeious ayvoovcnv otl Trap 'E/3paLOLS o KaXctrat <rd^/3aT0V 
 
 1 ^XXa hffid otlr^ f^tyUrn, iiv yiyvc^Jtr^ur^iv rU lliriivi xa)^ ffvnit^xipcoffi 
 rov; ovfKvovs—orccv—Wi>tipo^f^iv off'iov, x'^ipa,-, c^vrZ, 'Zo'icti srt ZP^'"^'^ iKO-Toy-r^ns 
 'ixu ; . . . >cairoi ■7epoff(pipuv Uov &ml/^ci>crsv ^v/tc^.v, y.cc) rh Xoytx.h ^potrayuf 
 Xarfiiccv. Legatio, p. 13 B, C, D. , « 
 
 2 roiyapoZ, hf^ili Tovrov ^Uxiv zaXouf^'Jc^ Xpt^rtavcr or, zp'°f''^"' '^''"' 
 
 &iov. L. i. p. 77 C. , „ r ■ 
 
 3 'in f^h Kct\ ihXoy^.h v^o rod @ioZ rk Ik tuv lUrm yivcf^Am, o'Tco; r,^ Km 
 Tn'Cro us hTyf^c, ro~v /^^XXs/v X«^/3«v£/v rch; kv6p<^<Tov', y.iri.,oi<^^ ku^ ^la^, 
 Lu,o,pr,Z, hk l^ccro; kc,) Xovrpod '^c^XtyyiU^icc; ^ivT«j roh; ^ ^poo'^ivrcc;^ rv «X-^ 
 hia Kx) kvxyivva>/iyovs koc) X«^/3«v«vT«f ibXoylc^v ^ocpk roZ @tov, L. U. 
 
 p '95 B TertuUian calls Christians Pisciculi, de Baptismo, c. i. See 
 my work on that author, c. i, note 73- Theophilus has been supposed to 
 allude to baptism in the concluding words of the third book, o^.s .^V 
 .if.(^o>.c. k.) «7;«/5.~v« rr>^ clx.hl.s, "That you may have a symbol and 
 earnest of the truth." 
 
 * L. ii. pp. 103 B, 105 C. 
 
144 Some Accotint of the \ 
 
 6vofxat,€TaL fxkv, oi fjv 8e atrial' KaXovcrtv avryv ovk liridTavrai. 
 
 P. 75. Tatian, as we have seen, agrees with his master, 
 Justin, in affirming that the soul is not immortal. "The soul, 
 O Grecians, is not immortal in itself, but mortal. It may, 
 however, escape death. For, being ignorant of the truth, it 
 dies and is dissolved together with the body; and rises again 
 together with the body at the consummation of all things, 
 suffering death by a punishment of eternal duration. On the 
 other hand, having obtained the knowledge of God, it dies 
 not, though it is dissolved for a time. For in itself it is dark- 
 ness, and there is no light in it." ^ In a subsequent passage 
 he says that "the soul is not simple, but complex — being 
 compound, so as to be visible through the body. For neither 
 can it appear without the body, nor does the flesh rise again 
 without the soul. Man is not, as some babblers affirm, a 
 rational animal, capable of intelligence and knowledge. For 
 irrational creatures will be shown to be, according to them, 
 capable of intelligence and knowledge." ^ On another occasion 
 he says that the soul is the bond of (that which keeps to- 
 gether) the flesh, and that the flesh holds in the soul.^ 
 
 Viewing these passages in connexion with others already 
 quoted in this chapter,* we find that Tatian conceived man to 
 consist of a body and soul. The soul is a portion of the 
 spirit pervading matter, and consequently not in itself im- 
 mortal ; and the union between the soul and body is dissolved 
 by death. But after the consummation of all things the body 
 will rise again,^ and the soul be reunited to it, and the general 
 
 ^ P. 152 B, quoted in p. 134. 2 p j^^ D. 
 
 ^ ^icTf/.o; Ti TYii ffo-fKos "^v^'/i, cr^iTiKri ^i Tijs '4'vx,7t; h ffdp^, p. 154 B, 
 quoted in p. 187. ^ pp_ 124-138. 
 
 '' P. 145 D. We find Iv hf^'^pa ffvvnXuKs wpo; aiuviov (iopx Txpoc^o^ioo-STiniy 
 "On the day of consummation it will be delivered to the gluttony of 
 
W74tings of Justin Martyr. 145 
 
 judgment will take place. They who have during this life 
 endeavoured to unite their souls to the Divine Spirit will 
 attain to an eternity of happiness ; they who have allowed 
 their souls to sink downwards, and to be occupied entirely 
 with material things, will be doomed to an eternity of 
 misery. 
 
 According to Athenagoras, God made man of an immortal 
 soul and a body, and gave him intelligence, and a law im- 
 planted in his nature.^ If, however, the soul unites itself to 
 the spirit pervading matter, and looks not upwards to the 
 heavens and to their Creator, but downwards to the earth, as 
 if it was mere flesh and blood, it ceases to be a pure spirit." 
 The opinions of Athenagoras,^ respecting the resurrection of 
 the body, are detailed in the tract which he wrote expressly on 
 that subject. In it may be found nearly all the arguments 
 which human reason has been able to advance in support of 
 the doctrine. 
 
 eternal fire," p. 155 D. Tatian affirms that above the visible heavens 
 exist the better ages, a.]u)m o\ Kpurrovi;, having no change of seasons, from 
 vi^hich various diseases take their origin ; but blessed with an uniform 
 goodness of temperature, they enjoy perpetual day, and light inaccessible 
 to men who dwell here below, p. 159 A. In contradistinction from 
 those better ages, he calls the present state of things rohs xaf hf^a; aiava;, 
 p. 145 p. ^ 
 
 ^ KOid' nv I'To'i'/iffiv a.v^pcd'Trov la ^v^T^s a^xvuTOi/ zcii irctj//.ce,7o;, vow ri ffvyKKTiff- 
 
 Kivuffiv avTu Kou vofA,ov s/u,(pvTov, X. r. l. De Mort. Res. p. 54 A. Compare 
 Legatio, p. 31 A. 
 
 ^ -ffKff^it Hi rovro '4^tJX^ fJi.at.'kia'Ttt. rov uXixov '7rpoiTXix.p>ov(rce, xot.) Wt(fvyKpvJiiira, 
 Tvivfji,a,roi, ol Tpo; ra. olpoivKX, xcu rov rovruv -roiHThv, aXXx xcctu <rpos to. i-Triyna, 
 (hxWovtra, x-aSoXiKu; {lU y*iv f. om.) us (Jt-'o'/ov cuy.a. xcc) ffkp^, ovkiti -^vivf^a, 
 KocSocpov yiyvoy-ivn. LegatlO, p. 3^ C. 
 
 ^ In the Legatio, Athenagoras says that after death the good will remain 
 with God, exempt from change and suffering as to their soul ; not as flesh, 
 though they will have flesh, but as an heavenly spirit, p. 35 D. See also 
 p. 39 B, C, where he intimates an intention of writing expressly on the 
 resurrection of the body. 
 
146 Some Accottnf of the 
 
 We have seen that Theophilus describes Adam as neither 
 mortal nor immortal when created, but capable of either con- 
 dition.^ In order to obtain immortality, man must believe in 
 God and fear Him.^ For God will raise up his flesh in a 
 state of immortality together with his soul ; and, being made 
 immortal, he will see God perfectly. Theophilus speaks of 
 the punishment to be undergone by the wicked hereafter as 
 eternal.^ We have remarked that, according to Theophilus, 
 man will, after the resurrection, be restored to Paradise,^ which 
 he describes as situated on this earth, in the eastern parts, 
 refulgent with light, and abounding in beautiful plants.^ 
 
 P. 79. In stating Tatian's notions respecting the fall of 
 man, we quoted a passage in which it is said that, before the 
 creation of man, the Aoyos created angels, who were endowed 
 with freedom;^ that one of these angels, to whom Tatian 
 applies the epithet " first-born," being more subtle than the 
 rest," rebelled against the divine law, and persuaded others 
 to join him in- his revolt, and to proclaim him as a god. 
 That, in consequence of this revolt, he and his followers were 
 excluded from the divine intercourse, and became a host of 
 demons, he being their chief. They taught men to believe that 
 all events happened by a fatal necessity,^ being dependent 
 
 1 P. 193. He says, also, that the majority conchided the soul to be 
 immortal, because God is said in Scripture to have breathed into Adam's 
 nostrils the breath of life, and thus to have made him a living soul. L. ii. 
 p. 97 C. 
 
 - L. i. p. 74 C. In p. 77 D, Theophilus urges some of the common 
 arguments, in order to show that the resurrection of the body is probable. 
 See also 1. ii. pp. 93 B, 94 D. 
 
 3 L. i. p. 79 A, C ; 1. ii. p. no D. ^ P. 140. 
 
 ^ Compare p. 97 D, with p. loi B. '^ P. 133. 
 
 ^ The Greek word is (ppovii^t-Miipo; {<Pfo'jiiA.uTa,TOi in the Septuagint). The 
 serpent is described in Gen. iii. as more subtle than any beast of the 
 field. 
 
Writings of Justin Martyr. 147 
 
 upon the position of the stars, of which they drew schemes. 
 For, when expelled from heaven, they sojourned among the 
 different animals which either creep on the earth, or swim in 
 the waters, or range the mountains; and in order that they 
 might be thought still to dwell in heaven, and might give a 
 specious appearance to their irrational life, they raised the 
 creatures among which they lived to heaven, and named the 
 constellations after them. Hence the names of the signs of 
 the Zodiac. 
 
 In a subsequent passage ^ Tatian says : " The demons (so 
 you call them), taking their composition from matter, and 
 having the spirit which is in it, became intemperate and 
 luxurious ; some of them turning to the purer, some to the 
 inferior portions of matter, and framing their conduct accord- 
 ingly. These, O Greeks, you worship, though formed out of 
 matter, and having deviated far from their appointed and 
 regular course. For the above-mentioned (demons), turning 
 aside through their folly to vainglory, and casting off all 
 control, desired to steal the honours of divinity,— and the 
 Lord of the universe has permitted them to revel (in their 
 
 .r«y uixuff^Unv uffnyrKTKv-TO klxv cihxoy, p. 1 47 A. So p. I48 B.^ Totovrol 
 rm; Uffiv ol 'Ba.ifji.ovi;, nvToi 01 rh ufiocpu.Ur.v uftffctv' (rrotx-^iuffii Ti uirots h 
 l^coiTii h, X. r.i. " Such were the demons who traced out their destiny. 
 But enchantment was their means of making alive." The word ffrotxilu<Tt; 
 is used with reference to the artifices of the demons, first in producing 
 diseases, and afterwards in removing them, p. 156 B. Saturn and the 
 other planets and stars are called rm ui^aff^ivm olxovof^ot, " the managers of 
 destiny," pp. 149 B, 150 A. 
 
 1 P. 151 C. Tatian, as we have seen, held that the ciyyiko; TpuToyovo;, 
 "first-born angel," and his followers, after their revolt, became demons. 
 He now appears to be speaking of their subsequent condition, when they 
 had departed still further from their alleniance to God. The Paris editors 
 are careful to guard the readers of Tatian against what they term his error, 
 in supposing that demons are material. Tatian applies the term Uif^o^u, 
 '' demons," to the heathen gods, p. 165 A. 
 
14B Some Accoimt of the 
 
 rebellion) until the world shall come to an end, and be dis- 
 solved, and the Judge shall appear, and all men who, notwith- 
 standing the opposition of the demons, aspire to the knowledge 
 of the perfect God, shall receive through their trials a more 
 perfect testimony in the day of judgment." 
 
 But though the demons are material, they have not flesh. ^ 
 Their composition is spiritual, like that of fire or air. Their 
 bodies, consequently, cannot be seen, excepting by those who 
 are guarded by the Spirit of God : those who are only animal 
 (ot \l/vxiKoV) cannot see them. On this account, also, the sub- 
 stance of demons has no place of repentance ; for they are the 
 brightness (aTravydcrixaTa) of matter and evil — and the design 
 of matter is always to bring the soul within its power. Hence 
 the sole object of the demons is to lead men away from the 
 truth. With this view they invented the arts of divination 
 and set up the Oracles.^ They employ every artifice to 
 prevent the soul from rising upwards, and pursuing its way 
 to heaven."''' If they possessed the power, they would drag 
 down the heavens, together with the rest of the creation ; ^ but, 
 
 1 P. 154 C. Talian afterwards says that the demons occasionally ex- 
 liibited themselves to the -^v^^ixoi, p. 155 B. 
 
 - P. 152 B. Compare p. 153 B, where Tatian, after he has observed 
 that the demons deceive solitary (deserted by the diviner Spirit) souls by 
 visions, adds that, "as they have not flesh, they do not easily die ; but 
 even while living they work the works of death, themselves dying as often 
 as they discipline their followers in sin ; so that what is peculiar to them 
 at present, viz. that they do not die like men, will, when they come to be 
 punished, be the cause of their dying through all eternity. The short- 
 ness of man's existence curtails his power of transgression ; whereas the 
 demons, whose existence is infinite, contract an infinite guilt." I am not 
 sure that I understand the author's meaning in this passage, in which he 
 seems strangely to confound natural with spiritual death ; but I conceive 
 it to be that no change can take place in the condition of demons, because 
 they are not subject to death as men are ; they go on sinning to eternity — 
 a state M'hich he calls eternal death. 
 
 ' P. 155 A. ' P. 155 C. 
 
Wn tings of Jttstin Ma7'ty7\ 149 
 
 as they cannot effect this, they are continually — by means of 
 the inferior matter — warring against the matter which is similar 
 to themselves. Successfully to resist them, we must put on 
 the breastplate of the Heavenly Spirit. One great object of 
 the demons is, to persuade man that whatever happens to 
 him, either of good or evil, whether he falls sick or recovers 
 from sickness, is owing to their agency.^ To this end they 
 invented amulets, philters, and charms, in order that man 
 might be induced to trust to them, or, at least, to the pro- 
 perties of matter, rather than to his Creator. 
 
 On one occasion Tatian combats the notion that the 
 demons are the souls of dead men.^ "For how," he asks, 
 " can souls become efficient agents after death ? unless we 
 suppose that man, after death, can acquire greater powers of 
 action than he possessed while living." 
 
 We have seen that Athenagoras speaks of angels to whom 
 God assigned the office of watching over the well-being of the 
 universe.^ In a subsequent passage,* having recited the 
 opinions of the Gentile philosophers respecting demons, he 
 goes on to explain his own views of the subject. He says 
 that "Christians, in addition to the Father, the Son His 
 Word, and the Holy Spirit, acknowledge other powers, con- 
 versant about matter and pervading it, one of whom is opposed 
 to God ; not as strife is to friendship in the system of Empe- 
 docles, or night to day in the phenomena of nature (since 
 anything actually opposed to God must cease to exist, its very 
 composition being dissolved by the power and force of God) \ 
 but because to the goodness of God, which is His inseparable 
 
 ^ P. 155 c. 
 
 '- P. 154 D. The passage is corrupt, but the meaning clear. 
 ^ P. 139. See p. II A. 
 
 ^ Legatio, p. 27 A. I have given the sense rather than a literal 
 translation of the passage. 
 
150 Some Account of the 
 
 attribute, is opposed the spirit conversant with matter, created 
 indeed by God, as the other angels were created by Him, and 
 entrusted with the administration of matter and its forms. 
 For the angels were created by God with reference to His 
 various works; that, as God exercised a general providence 
 over the universe, they might exercise a pa7'tiailar providence 
 over the diiferent parts assigned them. But, as in the case of 
 men who are free to choose virtue and vice (since you would 
 neither honour the good nor punish the bad, unless virtue 
 and vice were in their own power) some are found faithful, 
 some unfaithful, in that with which they are entrusted ; so of 
 the angels, some continued such as they were created by God, 
 fulfilling the ends for which He created and designed them, 
 but others abused both their nature and the power committed 
 to them ; among them the ruler of matter and its forms, and 
 others who were placed immediately around its first firmament ; 
 they smitten with the desire of women, and yielding to carnal 
 lusts ; he becoming negligent and faithless about the administra- 
 tion of that with which he was entrusted. From the intercourse 
 of the angels with women sprang those who are called giants. 
 The angels, therefore, who were expelled from heaven, hovering 
 about the air and earth, and no longer able to elevate themselves 
 to heavenly things, and the souls of the giants, who are the 
 demons, wandering about the world, excite motions corre- 
 sponding, some to the substances which the demons assumed, 
 others to the desires which the angels felt. But the ruler of 
 matter, as may be seen from the events which happen, opposes 
 himself in his whole conduct to the goodness of God. So 
 much were even the Gentiles struck with the confusion apparent 
 throughout the world, that they doubted whether it was under 
 the direction of Providence ; and Aristotle determined that 
 the parts below the heavens were not. Whereas the general 
 providence of God extends alike to all things, and each par- 
 ticular thing follows its own particular law ; but the motions 
 and influences of the demons introduce these disorders, im- 
 
Writings of Jtistin Martyr, 1 5 1 
 
 pelling individuals and nations, in part and generally, from 
 within and from without, according to the proportion subsist- 
 ing between matter and the affection to divine things. On 
 which account, some men of no small repute thought that 
 the universe was not constituted with any order, but was driven 
 about by irrational chance ; being ignorant that, with reference 
 to the composition of the universe, nothing is without its fixed 
 object, or is neglected, and that there is a reason for the 
 creation of each part, so that it never transgresses its appointed 
 order." Then follows a passage already quoted,^ relating to 
 the original constitution of man ; after which Athenagoras 
 adds, " The powers which draw men towards idols are the 
 above-mentioned demons, who settle upon the victims, and 
 suck the blood ; but the gods, in whom the multitude delights, 
 and whose names are given to the statues, were men, as we 
 may know from their respective histories." ^ He then states 
 that the demons in reality exert the powers which are ascribed 
 by the vulgar to the idols ; and goes on to explain the mode 
 in which men are perverted to the worship of idols. ^ His 
 notion is, that " the irrational and visionary movements of 
 the soul with respect to opinions, call up different idols ; 
 sometimes extracting them out of matter ; sometimes framing 
 and begetting them to themselves. And the soul is principally 
 subject to this affection, when it lays hold of, and is mixed up 
 with, the material spirit ; not looking upwards to heavenly things 
 and to their Maker, but downwards entirely to the earth, as if it 
 were only flesh and blood, and no longer a pure spirit. These 
 irrational and visionary movements of the soul beget imagina- 
 
 ' P. 139. 
 
 2 Athenagoras proves this at great length, p. 31 A. 
 
 ^ P. 30 C. Athenagoras seems in this passage to use the word ithuXov 
 ambiguously ; either to signify an image presented to the mind, or a 
 material object of worship. Concerning the powers exerted by the idols, 
 r«j lihu-km hipyuas, see pp. 1 7 C, 25 A, where Athenagoras admits that 
 some wonders are wrought by the idols, but says that they ought not to 
 be ascribed to the gods whose names the idols bear. 
 
152 Some Account of the 
 
 tions leading to a mad desire of idols. But when the tender 
 and flexible soul, untaught, and unacquainted with sound reason- 
 ings, having never contemplated the truth, or comprehended in 
 its thought the Father and Maker of the universe, receives the 
 impression of these false opinions, the demons, who hover 
 about matter, sucking up the steam and blood of the victims, 
 laying hold, in order to deceive man, of these movements 
 of the souls of the multitude which lead to falsehood, cause 
 images to flow into them, as if proceeding from the idols 
 and images, the names of which they have appropriated to 
 themselves. Thus, too, the demons obtain the credit of 
 those rational movements of the soul which belong to it 
 as immortal, when it either foretells the future or remedies 
 the present." 
 
 Theophilus appears to have written a work,^ in which he had 
 said much respecting Satan, whom he describes as still work- 
 ing in men, and calls a demon and dragon, assigning as the 
 reason for this latter name that he was a fugitive from God ; 
 for he was originally an angel. ^ Speaking of the heathen 
 poets, Theophilus says that they were inspired by demons ; 
 and in proof of this assertion states that, when men under the 
 influence of a demoniacal possession were exorcised in the 
 name of the true God, the spirits which seduced them confessed 
 themselves to be demons.^ 
 
 With respect to the gods of the heathen, Theophilus 
 affirms repeatedly that they were dead men.'* He calls them 
 also demons, impure demons ; whence we may infer that he 
 agreed with Athenagoras in thinking, though he does not 
 expressly say so, that the demons were the instigators of 
 
 • L. ii. p. 104 D. 
 
 '^ dice. TO K'TTodidpaKivcct uvTov XTfo Tov &10U, p. 104 D. 
 
 3 L. ii. p. 87 C. 
 
 * L. i. pp. 75 A, 76 A ; 1. ii. pp. 80 D, 86 B, 1 10 A. 
 
Writings of Justin Martyr. 1 5 3 
 
 idolatry, and reaped the advantage of the worship which they 
 caused to be paid to the statues of dead men.i 
 
 P. 85. Tatian, speaking in his own person, thus describes 
 the moral character of the Christians of his day : 2 " I wish not 
 to reign ; I wish not to be rich ; I avoid military office ; I 
 abhor fornication ; I will not make long voyages through the 
 insatiate desire of gain ; I contend not at games in order to 
 obtain a crown ; I am far removed from the mad love of glory ; 
 I despise death ; I am superior to every kind of disease ; my 
 soul is not consumed by grief. If I am a slave, I submit to 
 my servitude ; if I am free, I pride not myself in my noble 
 birth. I see one sun common to all ; I see one death common 
 to all, whether they live in pleasure or in want." 
 
 In a subsequent passage Tatian says : ^ "With us there is no 
 desire of vainglory, and we consequently affect not a variety 
 of doctrines ; but separated from the vulgar and earthly senti- 
 ment, and obeying the precepts of God, and following the law 
 of the father of incorruption, we renounce all that rests on 
 human opinion. Not only do the rich learn philosophy, but 
 the poor also enjoy instruction gratis;* for that which comes 
 from God cannot be paid for by any worldly compensation. 
 Thus we receive all who wish to hear, even though they are 
 old women or children. In a word, all ages receive honour 
 with us ; but all lasciviousness is far removed from us." Speak- 
 ing of his own conversion to Christianity, Tatian says ^ that, 
 " observing the trifling questions on which the Gentiles, who 
 affected the character of wisdom, employed themselves ; their 
 ignorance of all that really deserved to be known; their 
 presumption ; their pride ; the variety of opinions which pre- 
 
 1 L. i. p. 76 C; 1. iii. p. ii8 A. 
 
 2 P. 150 B. Compare p. 162 D. ^ P. 167 A. 
 * See p. 168 C. Compare p. 9, note 5. 
 
 5 Pp. 163 C to 165 C. 
 
154 Some Account of the 
 
 vailed among them even on the nature of virtue and vice, 
 some holding that to be honourable which others deemed 
 infamous — whereas the nature of virtue must be always the 
 same ; — observing all these things, and having been initiated 
 into their mysteries, and ascertained the flagitious character 
 of their rites, he considered with himself in what manner he 
 could arrive at the truth. While he was thus considering, he 
 met with certain barbarous writings, ancient in comparison 
 with the dogmas of the Greeks ; divine in comparison with 
 their error. To these he gave his assent, moved by the 
 unpretending character of the diction ; the simplicity of the 
 speakers ; the mode in which the work of creation was rendered 
 easy of comprehension ; the prediction of future events ; the 
 excellence of the precepts ; and the doctrine of the subjection 
 of the universe to one God." 
 
 As Tatian exposes at some length what he deems the 
 abominations of the theatrical exhibitions, and of the public 
 games, we may conclude that he did not deem it consistent 
 with the profession of Christianity to attend them.^ 
 
 Athenagoras, having recited some of the moral precepts 
 delivered by our Saviour, in order to explain to the emperors 
 the real character of Christianity, asks,^ " Who among those, 
 who analyze syllogisms, and resolve ambiguities, and explain 
 etymologies, and define homonymes and synonymes, and cate- 
 gories, and axioms, and the subject and the predicate, and 
 profess that by such instructions they can make their hearers 
 happy — who among them are so purified in their souls as, 
 instead of hating, to love their enemies ; as, instead of doing 
 that which is even deemed a mark of the greatest moderation 
 — of retorting evil language — to bless their calumniators, and 
 even to pray for those who are laying snares against their life ? 
 The heathen teachers of knowledge, on the contrary, are ever 
 ' Pp. i6o D to 162 B. ^ Legatio, p. 11 C. 
 
Writings of Justin Marty^^. 1 5 5 
 
 forming some forbidden scheme against their adversaries, and 
 desiring to do them injury ; making their profession a mere 
 flourish of words, and not a rule of practice.^ But among us 
 you may find illiterate persons, and artisans, and old women, 
 who, if they cannot show the benefits resulting from their pro- 
 fession by their words, show it by practice. For they do not 
 commit words to memory, but show forth good deeds ; — when 
 struck, they strike not again — when robbed, they have not re- 
 course to the law — they give to those who ask — and love their 
 neighbours as themselves. Is it hkely that we should thus 
 purify ourselves, unless we believed that God presided over 
 the human race ? No one can say so. But because we are 
 persuaded that we shall render an account of our present Hfe 
 to the God Who made both us and the world, we choose the 
 moderate and benevolent, and (in human estimation) despised 
 course of life ; thinking that even if we lose our lives, we 
 cannot suffer any evil here^ to be compared with the reward 
 which we shall receive hereafter from the great Judge, on ac- 
 count of our gentle and benevolent and temperate behaviour." 2 
 In a subsequent passage,-^ Athenagoras states that, agreeably 
 to the injunctions of their blessed Master, Christians are pure, 
 not only in their actions and their words, but even in their 
 thoughts; knowing that the eye of God is ever over them, and 
 that being Himself wholly light, He looks into the very heart. 
 
 He alleges as a proof that the Christians were not guilty of 
 the crimes imputed to them, that no one of their slaves, who 
 
 Tt^v'/iv Xoyuv, xa.) ovx Iti^h^iv 'ipyuv, to <rpKyfioe. Ticrot^ifiivoi. So p. ^'J A, 
 ov ya-p [mXit'/i x'oyeav, ot,XK I'Tthii^u ko.) ^thatrxxXia, spyuv, rot, ^/Mnpet, " iNiOt 
 by the use of words, but by the display and practice of deeds." ** Quotus 
 enim quisque Philosophorum invenitur, qui sit ita moratus, ita animo ac 
 vita constitutus, ut ratio postulat ? qui disciplinam suam, non ostentationem 
 scientiae, sed legem vitse putet ? qui obtemperet ipse sibi, ac decretis suis 
 pareat?" Cicero, Tusc. ii. c. 4 or 12, 
 
 - The same argument is again urged, p. 35 C. 
 
 ^ Pp- 35 C. 36 A. 
 
156 Sojue Account of the 
 
 must have been privy to the fact, had ever been brought 
 forward to give evidence against them, or had even laid such 
 crimes falsely to their charge.^ " For how," he says, " can 
 any one accuse of homicide, or of eating human flesh, those 
 who cannot bear to be present even at the execution of a 
 person justly condemned ? While others rush with eagerness 
 to behold the combats of the gladiators, and the conflicts with 
 wild beasts, we renounce such sights, thinking that there is little 
 difference between witnessing and committing homicide. Can 
 we then commit murder, who will not even look upon it, lest 
 we should bring upon ourselves guilt and pollution? " Athena- 
 goras then goes on to say that the Christians would neither 
 use medicines in order to procure abortions, nor expose their 
 offspring. 
 
 Having stated that the purity of the Christians extended not 
 only to their actions, but also to their desires and thoughts,^ 
 he adds that they regarded the younger members of the 
 community as their children ; those of their own age as 
 brothers and sisters ; those advanced in years as their parents. 
 " Having then," he proceeds, " the hope of eternal life, we 
 despise the things of this life, and all in which the soul takes 
 pleasure. Each of us confines himself to his own wife ; and 
 marries not to satisfy desire, but to beget children. Many 
 among us, both men and women, have grown old in a state of 
 celibacy, through the hope that they shall thereby be more 
 closely united to God. But if the condition of virgins and 
 eunuchs is more acceptable to God, and even thoughts and 
 desires exclude us from His presence, surely we shall renounce 
 the act when we shun the very wish. For our profession con- 
 sists not in well-composed sentences, but in practice. Either 
 we remain as we are born, or we contract one marriage ; for a 
 second marriage is a decorous adultery. 'For whoever,' He 
 (Christ) says, 'puts away his wife, and marries another, 
 P. 38 B. P. 36 A. 
 
Wrilings of J its tin Martyr. 157 
 
 commits adultery ; ' neither allowing us to put away our 
 wives, nor to marry again. For he who cuts himself off 
 from his first wdfe, even though she be dead, is a concealed 
 adulterer ; transgressing the hand (work) of God in the 
 creation (for God in the beginning created one man and 
 one woman), and dissolving the union of the flesh." M. 
 Barbeyraci has animadverted, and not without reason, upon 
 the preference ascribed to a life of celibacy in the above 
 passage ; upon the restriction of the use of marriage to the 
 sole object of having children ; and upon the condemnation 
 pronounced against second marriages. Nothing indeed can 
 be more forced than the application of the texts of Scripture, 
 or more inconclusive than the reasoning. 
 
 Theophilus pursues the same course of argument as Athena- 
 goras in defending the Christians against the calumnious 
 accusations of their adversaries. Having recited the precepts 
 of the gospel respecting purity of thought and wish, universal 
 benevolence, humility, obedience to magistrates, he asks,^ 
 " Can they who learn such precepts live Hke brute beasts, or 
 indulge in unnatural lusts, or eat human flesh ? they who are 
 not permitted even to behold the combats of the gladiators, 
 lest they should become, as it were, accessaries to murder; 
 they who are not permitted to frequent the theatres, lest their 
 eyes and ears should be polluted by the horrible and vicious 
 stories which form the subjects of the dramatic exhibitions? 
 Far be the thought of doing such acts from Christians, who 
 are chaste, temperate, who confine themselves to one wife— 
 among whom purity is cultivated, injustice and sin are extir- 
 pated, justice and law are observed, piety is practised, God is 
 confessed, truth sits in judgment, grace and peace act as 
 guardians and protectors, the Holy Word is the guide, Wisdom 
 the teacher, the true life the director, God the king."^ 
 
 1 Traitede la Morale des Peres, c. 4, sect. vi. ^ L. iii. p. 126 D. 
 
 •' I entertain doubts about the words loj^ ^^c^^ivu in ihc text ; if they are 
 
158 Some Account of the 
 
 Theophilus does not appear to have entertained the exag- 
 gerated notion of the merit of ceHbacy which we have 
 remarked in Athenagoras. Speaking of what he terras the 
 prophecy of Adam/ in Gen. ii., "Therefore shall a man 
 leave his father and his mother, and shall cleave unto his wife ; 
 and they shall be one flesh," he says that it was accomplished 
 in the conduct of the Christians. "For who," he asks, "being 
 lawfully married, does not (comparatively) despise his father, 
 and mother, and kindred, and relations — cleaving and united 
 to his wife, and concentrating his affections in her? so that 
 many have not refused to encounter death for the sake of 
 their wives." Theophilus describes himself as originally a 
 Gentile, and converted to Christianity by reading the sacred 
 writings of the prophets, and observing how events corre- 
 sponded to their predictions. ^ 
 
 P. 90. On the subject of the subsistence of miraculous 
 powers in the Church, most of my readers will remember the 
 remarks of Gibbon ^ on the reply made by Theophilus when 
 challenged by Autolycus to point out a single person who had 
 been raised from the dead. Theophilus answers that there is 
 no great merit in believing what we see ; that Autolycus, who 
 believed that Hercules who was burned, and ^sculapius who 
 was killed by a thunderbolt, still lived, was not very consistent 
 in doubting the assertions of God Himself in Scripture re- 
 specting the resurrection of the dead; that perhaps, if his 
 demand was satisfied, he would still remain incredulous ; that 
 the natural world supplies many analogies from which we 
 
 not an interpolation, 'C,u^a must refer to the title which our Saviour gives 
 Himself, John xi. 25, xiv. 6. 
 ^ L. ii. p. 104 C. 
 
 2 L. i. p. 78 D ; 1. ii. p. 88 A. 
 
 3 Chap. XV. p. 476, quarto ed. Autolycus does not promise, on the 
 production of a person so raised, to embrace Christianity^ but to believe 
 in the resurrection of the dead. L. ii. p. 77 C. 
 
Writings of J 21 still Martyr, 159 
 
 may infer that the dead will rise. But Theophilus certainly 
 does not accept the challenge of Autolycus ; he does not even 
 say that he himself knew an instance in which a dead man 
 had been raised. Having elsewhere^ stated my opinion 
 respecting the date of the cessation of miraculous powers 
 in the Church, I shall now say nothing further on the 
 subject. 
 
 P. 92. Theophilus opposes "holy churches" to "heresies." 
 L. ii. p. 94 A. 
 
 P. 96. Justin speaks of Damascus and Rama as situated 
 in Arabia. Dial. pp. 305 A, 304 D. 
 
 P. 97. Tatian speaks ^ as if Moses was considered by some 
 to be contemporary with Inachus ; and says, that in that case 
 he lived 400 years before the Trojan war. The Sibyl is also 
 mentioned as more ancient than Homer.^ 
 
 The verses of the Sibyl are once quoted by Athenagoras,^ 
 who says that Plato had mentioned her. Theophilus gives 
 long extracts from the verses of the Sibyl,^ and names her 
 together with the prophets.*^ 
 
 According to Theophilus. Moses lived 900 or 1000 years 
 before the Trojan war.^ He says^ also that, according to 
 
 1 In my work On Teiiullian, p. lOO, 
 
 2 P. 172 c. '^ P. 173 c. 
 
 * Legatio, p. 33 D. See the Hortatory Address to the Greeks^ p. 16 D. 
 5 L. ii. pp. 81 B, 88 A, 107 C, 112 A. 
 
 8 roiw) 2//3vXX« Kou o't Xof^o) '^po(pnrot,i, "This Sibyl and the remaining 
 prophets," p. 116 A. 
 ^ L. iii. p. 131 C. 
 8 L. ii. p. 106 D. In 1. iii. p. 129 B, he assigns the reason why Noah 
 
 was so called, u? NiSs, xarayysXXuv t^i; rori elv^pcu'Toi; f^iXXtiv x.a.TCCK'kviTy.OM 
 (crta-^aiy '!rpoi(pvriv(riy kutoT; Xiyuv, ^ivn, xaXu v/au; Siot u; fz-ruviixv, dio 
 
i6o Some Account of the 
 
 some, Deucalion was the same as Noah. We have seen that 
 he speaks of the prophecy of Adam.^ 
 
 The author of the Hortatory Address to the Greeks speaks 
 of Moses as the first prophet and legislator : 2 "Ap^o/xat 
 TOivuv (XTTO Tov 7rpa>T0v Trap' r}}uv nrpof^rjTOv t€ kol vofxoOirov 
 M(o crews. 
 
 P. 108. We find in Athenagoras a passage^ which 
 appears to be meant for a quotation from the New Testa- 
 ment, but is not found in our present books. Lardner ■* says 
 that "there is no necessity of supposing that Athenagoras 
 ascribes them (the words) to Christ, or that he took them 
 
 olKiico; AivxecXim i^XrifA. " Even as Noah proclaimed to men that the 
 fiood would shortly come, and prophesying to them saying, ' Come hither, 
 God calls you to repentance' ; wherefore he was also called Deucalion." 
 He had previously said, y^ro roZ N&l= 'Efipcx,'iffr), 0? '^np/n'/iviviron t55 'EXkd^i 
 yXuirffYi a.\ia,'7rot,v(ri;, " By the Hebrew name Noah, which is interpreted in 
 the Greek tongue u.vix.'Travcn?, 'rest.'" In 1. ii. p. 108 C, we find the 
 following derivation of the word 'lipovffa.'kyifji, : xara Ti rov alrov x.aipov 
 lyiviro (ia/riXiv; ^ixeiio;, ovo/xart MiXp(^KTih\^, iv -proXit 2u,Xvif^, rn vuv 'lipo(roXvf/.a.. 
 (f. 'lipoviTciX^fA..) oiiTo; hpsh; iyiviro 'Ptpuros Tavruv npiuv rov @iov rou v^kttou' 
 el-TTo Tovrov 'h -roXi; Mvof/,cia'^)j 'lipouirocXh/^, h 'Tfponp'/if^iv'/i IzpoffoXvf/,a. " But 
 at that time there was a righteous king named Melchisedech, in the 
 city of Salem, which is now Jerusalem. He was made the first of all 
 priests {iipih;) by God the Most High. Wherefore the city was called 
 Jerusalem." 
 
 1 P. 217. 2 p. 9. 
 
 ^ TciXiv 'A[MV xiyovTo; tov Xoyov, Iciv ris oia, nrovro \k dtv-ipov x.arxipiXna'yi on 
 'lipitTiv cclru' y,ou i'7!'i(pipovros, ovrwi oiiv oe.x.pifiua'cx.cr&xi to (p'lX'/tfx.oc, [/.ocXXov o\ to 
 'TrpoffKvvnfj^a,, oil' ug, u Tfov fiixpov t3? otocvoia. <Ta,pa,6oXuhin, 'i^u vificis rjjj oc'tuv'iov 
 TifivTo; Z,um. Legatio, p. 36 C. The Benedictine editors refer to Clemens 
 Alexandrinus. Fttd. 1. iii. p. 301, ed. Potter. 
 
 ^ Credibility, c. 18, sect. xx. Lardner refers to Jones On the Canon, 
 vol. i. p. 551. Le Nourry doubts whether Athenagoras quoted the 
 Nazarene Gospel, or gave the sense instead of the precise words of 
 Scripture, p. 487. Tatian speaks of a,\ h/oTUTcm Ipfir.vuui, p. 151 C; and 
 
 of himself as SnoTipu; tivo; iH.<puv^a-iu; X'oyo) ■AO.TO.y^puf/i'iOV, p. 1 52 A. 
 
Writings of Justin Mat'tyr. i6i 
 
 out of any copies of our Gospels, or from any Apocryphal 
 Gospel. They may be as well cited from some Christian 
 writer, whom Athenagoras thought to have expressed himself 
 upon this subject agreeably to the strict doctrine of Christ 
 delivered in the Gospels." I must confess that I am not 
 satisfied with this solution, — though I cannot suggest a 
 better. 
 
THE 
 
 FIRST APOLOGY OF ST. JUSTIN 
 FOR THE CHRISTIANS 
 
 TO 
 
 ANTONINUS PIUS. 
 
THE 
 
 FIRST APOLOGY OF ST. JUSTIN 
 FOR THE CHRISTIANS 
 
 TO 
 
 ANTONINUS PIUS. 
 
 To the Emperor Titus ^lius Adrianus Antoninus Pius 
 Augustus Caesar,! and to his son Verissimus the philosopher, 
 and to Lucius the philosopher, the natural son of Caesar, but 
 the adopted of Pius, the lover of learning ; and to the sacred 
 senate, and to all the people of Rome, in the behalf of men of 
 all ranks and nations unjustly loaded with public odium and 
 oppression, 1,2 Justin, the son of Priscus, and grandson of 
 
 ^ From this liberal inscription of titles, you may see that St. Justin 
 was not of the same spirit with our Quakers in point of salutation ; for 
 the understanding of which inscription you are to take notice that the first 
 named in it is the Emperor Antoninus Pius, the adoptive son of Adrian ; 
 the second, called Verissimus, is Marcus Antoninus the philosopher, 
 the adoptive son of Antoninus Pius ; the third is Lucius Verus, the son 
 of ^lius Verus, who had been Caesar, and was the adoptive son of 
 Antoninus Pius. The titles here bestowed by the martyr were the most 
 beloved ones ; for the family of the Antonines from Adrian to Commodus 
 affected the title of philosophers as much as that of fathers of their 
 country, etc. 
 
 2 'Uvirrivo? Upianou tou Bukx/iov, etc. Jerome in his catalogue makes 
 Priscus Bacchius the father of Justin ; and herein is followed by Caristo- 
 
(2) The First Apology of Justin Martyr, 
 
 Bacchius, natives of Flavia Neapolis i of Palestine, Syria, I, who 
 am one of this suffering multitude, humbly offer this Apology. 2 
 
 II. It is the voice of reason, and ever attended to by men 
 truly pious and worthy the name of philosopher, that truth 
 alone is the thing to be had in the highest honour, and to 
 hold the first place in our affections, and the ancients to be 
 followed not one step further than they are followers of truth. 
 The same right reason dictates also that we are not' only to 
 strike in with any sect of men, unjust either in practice or 
 principle, but, moreover, that a lover of the truth must by all 
 means, and before life itself, and in defiance of all the menaces 
 of death, choose to square his words and actions by the rules 
 of justice whatever it cost him. And whereas you wear the 
 glorious titles of pious and philosophers, and guardians of 
 justice and lovers of learning, though these, I say, are the 
 darling characters you affect to be distinguished by everywhere, 
 
 phorson, and by all the versions of Justin, till that corrected by the learned 
 Dr. Grabe ; but it is evident from the construction of the words that 
 Priscus was the father, and Bacchius the grandfather ; for tut aro 
 ^Xciovix; being of the plural number cannot agree with llpia-Kov rev 
 Banpf^iiou of the singular, if it was but one person. The great Du Pin 
 has taken up with this common mistake, and the ingenious author of the 
 notes upon him has overlooked it also, which I the rather wonder at, 
 because the excellent Dr. Cave, whom he is pleased sometimes to animad- 
 vert upon, would have set him to rights in this matter in his most accurate 
 life of this martyr. — Vtd. tom. i. Spicileg. Patr. Scec. xi. p. 134 ; and Vales., 
 Notes upon Eiiseb. p. 66. 
 
 ^ This Flavia Neapolis anciently went by the name of Sichem, a noted 
 city of Palestine in the province of Samaria, and from a colony sent thither 
 by Flavius Vespasian called Flavia. — Vid. Not. Vales, ad Euseb. lib. iv. 
 chap. xii. 
 
 =^"EvT££/|;v. Valesius in his notes upon this word in Eusebius, p. 66, 
 says that 'i\ruyx^a.tuv is to go and supplicate the Emperor either by a 
 petition in writing or by word of mouth, and so tjjv wpoiT(pMv/i(rtv xa) hnv^iv 
 voiovf^ai are both included in this version, whether it was delivered in 
 writing or by word of mouth according to Perionius. 
 
The First Apology of Justin Marty 7'. (3) 
 
 yet whether you make them good or no shall be seen by the 
 following discourse ; for we come not here with a design to 
 flatter or ingratiate by the power of fine words, but we come 
 in plain terms to demand judgment according to the strictest 
 and exactest rules of justice, that neither prejudice nor the 
 vanity of getting into the good graces of superstitious men, 
 nor blind passion, or a scandalous report which has so long 
 prepossessed you, might any longer prevail with you to pass 
 sentence against yourselves by condemning the innocent \ for 
 it is a maxim among us Christians that we cannot possibly 
 suffer any real hurt, if we cannot be convicted of doing any 
 real evil : " You may kill indeed, but you cannot hurt us.''^ 
 
 III. But that you may not look upon this as a senseless 
 bravado, or bold flourish only, we pray the charge against 
 Christians may be examined into, and if upon examination 
 ihe allegations prove true, let them be punished accordingly, 
 or rather do you who are the judges award the punishment, 
 and not leave it to the discretion of the mob.- But if nothing 
 criminal can be made out against us, you cannot surely judge 
 it reasonable to injure a harmless people barely upon an evil 
 report ; though, let me tell you, while thus you consult not 
 your judgment but your passion in the distributions of jus- 
 tice, you will pull down the mischief upon yourselves which 
 you are heaping upon us. Every man of sense must own it 
 
 ^ 'T^sr? ^' a.vojiTitva.i fAv ^vvaffh, (IXk-^oh V ov. In this sentence I doubt 
 not but our Martyr had reference to that of Plato, where we have the 
 same sense in ahiiost the same words, and in an Apology. For thus 
 Socrates tells the Athenians : i'J ya,p "an l«v \[A ocTroKTilvin roioZrov 
 
 o'lov iyu Xiyck), ovx. IfA /Lcii^co (iXK-^iTi '/j iiy-KS ecvrov. ijui yccp ov^iv (ixd^ii 
 
 oiln MiXtros ovri "Avvtos, etc. — Plato's Apology of Socrates^ Camb. edit. 
 p. 26. 
 
 ^ MaXXav Ti koXcIXsiv. I have followed Dr. Grabe's conjecture in the 
 version of these words. But Dr. Cave translates them thus: "Nay, let 
 them be more severely punished than other men." — Prim. Christianity, 
 p. 83. 
 
(4) The First Apology of Justin Martyr. 
 
 the fairest and most equitable way of proceeding in courts of 
 judicature for the people to deliver in a just unexceptionable 
 declaration of their words and actions, and then for the 
 magistrates to proceed to sentence, not as the lust of tyranny 
 and oppression pushes on, but as piety and true wisdom steer 
 their judgment. By this expedient happy will the prince and 
 happy will the people be who are in such a case ; for it is a 
 saying of one of the ancients, " That till magistrates and 
 people both thus philosojDhise, the body politic will never be 
 well." ^ Accordingly, therefore, it shall be my business, in the 
 first place, to lay before the public a faithful memorial of our 
 life and doctrine, that we may not thank ourselves for our 
 sufferings, which for want of due information you may inflict 
 upon us ; but then remember, it is your parts and duties, ac- 
 cording to the aforesaid rule of reason, to see that when you 
 have heard the cause you are found to judge righteous judg- 
 ment ; for, believe me, you will be without excuse before God 
 for the time to come, if after you understand the Christian 
 cause, you refuse a Christian justice ; the bare application of 
 a name without any fact faUing under that name is looked 
 'upon as neither good nor evil; and as for our name, which is 
 tantamount to a crime against a Christian, if we are tried upon 
 that article, we must certainly be acquitted as very good men ; 
 but as we should deem it unreasonable when convicted of real 
 crimes to plead a bare name only in arrest of judgment, so, 
 on the other side, if both with respect to our name and the 
 nature of our polity we are found altogether innocent, it lies 
 at your door to take care, lest by unjustly punishing a people 
 convicted of no evil you yourselves deservedly smart for such 
 injustice. Praise and punishment, then, cannot with reason be 
 charged upon a mere name, unless there be actions either good 
 or bad to justify the charge ; but it is very notorious that when 
 
 Platonis, lib. v., de Repub. And it being a saying also fainiliarly in 
 the mouths of these emperors, it is the more pertinently made use of by 
 the apologist. 
 
The First Apology of Justin Martyr. (5) 
 
 any of your own religion are brought to trial, you never punish 
 before you convict them; but when a Christian is indicted, 
 you snatch at the shadow of his name for a substantial crime ; ^ 
 whereas would you but give yourselves leave to consider that 
 name, you would find it more becoming to animadvert upon 
 the accusers than the accused; for we are indicted by the 
 name of Christians, but now xP^crros is a word for kind or 
 good; and such a word surely cannot be a just foundation of 
 hatred.2 Again, if any of the accused retract the name of 
 Christian, you take him presently at his word, and acquit him 
 as having nothing more criminal to charge against him ; but 
 he who has the courage to stick to the profession of his name 
 is certain to suffer for so doing, when the life of the professor 
 and the non-professor both ought to be the subject of your 
 inquiry, that the merits of both might be manifested by their 
 actions. 
 
 IV. But as some disciples ^ have so learned their Master 
 
 ^ This is the general complaint which runs through all the ancient 
 Apologies, that they were accused, condemned, and executed merely for 
 the name of Christian ; and this name in truth was their boast, their 
 ornament of grace, the chain about their neck in which they gloried above 
 all the titles here below ; and therefore when the champion Attalus was 
 led about the amphitheatre in scorn, he had a table before him with this 
 inscription : "This is Attalus the Christian," Euseb. Hisl. lib. v. p. 162. 
 And when Christianity had well-nigh subdued the world, Julian the apostate 
 set himself to banish this name from the face of the earth, and always in 
 derision called the Christians Galileans ; and not only so, but made a law 
 that they should only be called by that name. Am. Inved. in Julian, i. p. 81. 
 
 2 The ignorance and malice of persecuting upon the account of this 
 name you will find in Terttdlian, chap. iii. ; Lactan. lib. iv. chap, vii. 
 Our Saviour is called Chrestos by Suetonius, in vitd Claudii ; but Tacitus, 
 who lived in the same age with him, is right in the name both of Christ 
 and Christians. " Quos vulgo Christianos appellabat," and then adds, 
 ** Auctor nominis ejus Christus," — Tacit. Annul, lib. xv. 
 
 ^ The lives of the primitive professors were one of the greatest and most 
 sensible arguments that by degrees subdued the heathen world to Christianity. 
 This was the motive that worked upon our Justin. He saw prodigious 
 
(6) The First Apology of Jnstin Martyr. 
 
 Christ as to witness a good confession, and when put to the 
 question have, by their Christian bravery, so wrought upon 
 their enemies as to win them over, if not to embrace the faith, 
 yet at least to admire it, so, on the contrary, others by not 
 living up to their holy profession have given occasion to the 
 dissolute part of mankind to blaspheme Christianity in general 
 for their sakes. But neither is this right, for many among you 
 put on the name and habit of a philosopher whose lives are 
 not of a piece with their dress or suitable to their profession, 
 and you know very well that there have been those who have 
 held and propagated opinions contrary to the ancients, and 
 yet have all been clothed alike with the name of philosopher ; 
 nay, there have been professors of atheism, and your poets 
 have very liberally indulged their muse upon the uncleanness 
 of Jove and his family; and the succeeding wits who tread in 
 their steps, and espouse the same opinions, are so far from 
 being taken up and prosecuted, that you assign them public 
 pensions and honours for thus sweetly exposing your gods. 
 
 V. Why then may not we Christians meet with a little of 
 this good usage, we who will give security not to do any harm, 
 or to harbour any opinions that have a real tendency to 
 atheism ? But you hold not the scales of justice even ; for, 
 instigated by headstrong passions, and driven on also by the 
 invisible whips of evil demons, you take great care we shall 
 suffer, though you care not for what ; for ^ verily I must tell 
 
 sufferings and prodigious patience ; he saw that their principles were above 
 the standard of the best philosophy, and what they taught they lived, and 
 consequently that such good people must have good reason for what they 
 did and suffered so extraordinarily. "I thought with myself," saith he, 
 "that it was not possible for such persons to wallow in vice and sensuality, 
 it being the interest of the wicked and voluptuous to avoid death, to dis- 
 semble with princes and magistrates, and to do anything to save their 
 skins." And this, from a Platonic, brought him over to be a Christian. 
 — Apol. i., according to the Cologne ed. p. 50. 
 
 * This he also repeats in his other Apology ; and how current this opinion 
 
The First Apology of Jtistin Martyr. (7) 
 
 you that heretofore these impure spirits, under various appari- 
 tions, went into the daughters of men and defiled boys, and 
 dressed up such scenes of horror that such r.s entered not into 
 the reasons of things, but judged by appearance only, stood 
 aghast at the spectres ; and, being shrunk up with fear and 
 amazement, and never imagining them to be devils, called 
 them gods, and invoked them by such titles as every devil was 
 pleased to nickname himself by. When Socrates, therefore, 
 by dint of true reason, diligently applied himself to bring these 
 hidden works of darkness to light, and to rescue mankind from 
 the impositions of devils, then these very devils struck in with 
 men of the same black spirit and delight in mischief, to get 
 Socrates taken off for an ungodly wicked fellow and an intro- 
 ducer of new demons.^ The same train have they laid against 
 us, and are working our ruin with all their might. For not only 
 Socrates employed his share of reason among the Greeks to 
 argue them out of these impostures, but even the very Logos, 
 or Reason itself, took upon Him the form and nature of a 
 man to destroy the same kingdom of darkness among the 
 barbarians ; upon Whose word it is that we aver these demons 
 to be not only not good, but evil and abominable spirits, 
 whose actions men of any affection for virtue would be 
 
 was before and after the time of Justin you may see in the Notes ad 
 Spicileg. Pair. Scec. i. p. 369. They concluded these evil spirits to have 
 a finer sort of body, which was refreshed from the nidours and streams of 
 the sacrifices ; and from the amazing power they exercised upon mankind, 
 together with a mistaken passage in Scripture, as I have shown in my 
 Notes upon Tertullian, chap, xxii., arose this opinion. 
 
 ^ That when Socrates was setting up the worship of one God at Athens, 
 one article of Melitus against him was, that he was ^ A610;, an atheist, and 
 an introducer of strange gods, see the forementioned Apol. of Plato, p. 18 ; 
 and in what sense Socrates and other virtuous philosophers are said to have 
 been partakers of the Divine Logos, I will show hereafter. I keep to the 
 term Logos in the English, because I think it less ambiguous, and more 
 expressive of the personality of the Son of God than barely the Word, as 
 we render it in St. John, and because Justin Martyr is thought to be some- 
 thing in particular, as you will see anon, in the explanation of it. 
 
(8) The First Apology of Jicstin Martyr, 
 
 ashamed to imitate ; and for this worshipful reason is it that 
 we are branded with the name of Atheist.^ 
 
 VI. And thus far we frankly confess the charge, that with 
 respect to the gods in worship among you we are atheists ; 
 but far otherwise in respect of the most true God, the Father 
 of righteousness, purity, and every virtue, a God infinitely 
 removed from the least mixture or spot of evil : Him and His 
 only-begotten Son (Who has instructed us in what I just now 
 mentioned concerning these evil spirits, and likewise acquainted 
 us with another host of good and godlike ministering spirits), 
 both these, I say, together with the Spirit Who spake by the 
 prophets, we worship and adore, ^ and our way of worshipping 
 is in spirit and truth ; ^ and as we have been taught, so are we 
 
 ^ Christianity was called "the atheism," and by the Emperor Julian is 
 seldom called by any other name. And thus Lucian ranks the Christians 
 with Atheists and Epicureans. — Pseudomant. p. 828, torn. xxi. 
 
 2 Ka) 5/^«|avT« 'VS? Tc/Aira. ko) tuv eixxuv, etc. Bellarmin Petavius, and 
 other doctors of the Romish Church, have notoriously played the Jesuit 
 upon this passage, and forced Justin to speak for the worship of angels in 
 this manner by the help of a comma after tuvto. : " God and His Son who 
 lias thus taught us, and the host of good angels, and the Spirit who spake 
 by the prophets, we worship," etc. So that here we have the Third 
 Person in the ever-blessed Trinity to be worshipped in the fourth place 
 after the angels. But to see how knavishly they have dealt with our author 
 in this place, and for a fuller explication of the words, I refer to the 
 excellent Bishop Bull in his Defens. Fid. Nic. p. 70, whose sense I have 
 followed ; but Dr. Cave translates it thus : " Him and His only-begotten 
 Son (Who instructed us and the whole society of good angels in these 
 divine mysteries)," Priynitive Christianity^ p. 13. And for this sense is 
 Dr. Grabe in his Annotations. It appears, indeed, from the apostle's 
 caveat in his Epistle to the Colossians, that angel-worship crept into the 
 Church very early, but it was always cried out against, and at last publicly 
 condemned by the whole Laodicean Council, Can. 35 ; and, besides, you 
 will quickly find Justin, in this very Apology^ saying that " God only is to 
 be worshipped," and repeating the Trinity of Persons as the object of 
 worship, without any mention of angels. 
 
 3 Aoya; x«« ctKnSua., I translate "spirit and truth," according to that of 
 St. John in wnvi^tx-Tt xaJ ukn^ilu, to which Sylburgh says they allude. 
 
The First Apology of Justin Martyr. (9) 
 
 ready to communicate the same freely to every one that is 
 wiUing to learn. 
 
 VII. But perhaps it will be objected that some Christians 
 have been taken up and convicted as evil-doers. Well, I will 
 grant the objection and more ; not only that some, but many, 
 and at many times, have been thus duly convicted upon a fair 
 trial ; but then I must tell you again that you condemned not 
 the persons aforesaid as criminals, but as Christians. More- 
 over, we confess that as all the sects in general among the 
 Greeks went under the common name of philosopher, though 
 extremely different in opinions, so truly among the barbarians^ 
 the professors of this new wisdom, whether in reality or appear- 
 ance only, go all by the same title, and are denominated 
 Christians ; wherefore we pray that all those who are indicted 
 by the name of Christian may be examined as to their actions, 
 and that every person convicted may suffer as an evil-doer, and 
 not as a Christian ;- and if he be found not guilty, that he may 
 be discharged as a Christian who has done nothing worthy of 
 punishment. And as to our false accusers, far be it from us 
 to desire you to punish them ^ — their own painful wickedness, 
 and utter ignorance of all that is good and amiable, is punish- 
 ment in abundance. 
 
 VIII. I could wish you would take this also into considera- 
 tion, that what we say is really for your own good ; for it is in 
 our power at any time to escape your torments, by denying the 
 faith when you question us about it. But we scorn to purchase 
 
 * ** Clemens Alexandrinus often calls the Jews * barbarians ; ' and Epi- 
 phanius calls Christianity 'the barbarism.'" — Lang. 
 
 2 "And not as a Christian," in allusion to that of St. Peter, i Pet. 
 
 iv. IS; 
 
 3 ah yap To7s xccTiyopovvTus KoXa,Z,iiv vfjLa; a^iu'crof/,iy. This relates to the 
 rescript of Adrian, wherein severe penalties are threatened to the false 
 accusers of Christians. 
 
(lo) The First Apology of Justin Martyr. 
 
 life at the expense of a lie;^ for our souls are winged with a 
 desire of a life of eternal duration and purity, of an immediate 
 conversation with God the Father and Maker of all things ; ^ 
 we are in haste to be confessing and finishing our faith, being 
 fully persuaded that we shall arrive at this beatific state if we 
 approve ourselves to God by our works, and express our 
 passion by our obedience for that divine life which is never 
 interrupted by any clashing evil. But to lay before you, in 
 short, what we expect, and what we have learned from Christ, 
 and what we teach the world, take it as follows : Plato and 
 we are both alike agreed ^ as to a future judgment, but differ 
 about the judges — Rhadamanthus and Minos are his judges, 
 Christ ours. And moreover we say that the souls of the 
 wicked, being reunited to the same bodies, shall be consigned 
 over to eternal torments, and not, as Plato will have it, to the 
 period of a thousand years only.^ But if you will affirm this to 
 
 ^ Mental reservation was a thing unknown to the primitive Christians ; 
 they looked upon a lie as bad in all, but monstrous in a Christian — as being 
 a renunciation of that truth to which they had engaged themselves in 
 baptism, and therefore would not lie to save their lives. Accordingly 
 Tertullian rejects the notion of saving life by equivocating with the utmost 
 scorn and contempt. — Apol. c. 27. 
 
 - " A Christian," says Tertullian, " thanks his judges for condemning 
 him," Apol. c. 46. " And when Lucius was charged by Urbicus for being 
 a Christian, because he offered to speak for one he thought had hard 
 measure, he immediately confessed the charge, and was forthwith con- 
 demned, and thanked his judge for so doing. "—/wjA Mar. Apol. ii. p. 43. 
 "And when Arrius Antoninus, Proconsul of Asia, saw the Christians 
 voluntarily come thronging to execution, he ordered some few only to be 
 executed, crying out to the rest : ' O unhappy people, if you have such a 
 mind to die, have you not halters and precipices enough to end your lives 
 with, but you must come here for execution?'" — Tertul. ad Scap. c. iv. 
 p. 71. So certain their hopes and so strong their passions for the enjoy- 
 ments of the other world. 
 
 3 uxaruv Ti of^oius. — Vtd. Plat, in Gorgia, tom. i, edit. Serrani, p. 524, 
 and in Apol. Socrat. 
 
 * Oy,-^;« ;^<Xiavra£T^ Xfloioii. — Vid. Plat. Timcpum, p. 42, tom. 3, edit. 
 Serran. This passage of Justin is express from the eternity of hell torments, 
 
The First Apology of Jtistin Martyr. ( 1 1 ) 
 
 be incredible or impossible, there is no help but you must fall 
 from error to error, till the day of judgment convinces you we 
 are in the right. 
 
 IX. But we cannot vouchsafe to worship with numerous 
 victims, and garlands of flowers, the work of men's hands,^ — 
 what you must help into the temple, and being so placed 
 think fit to dub them gods ; for we know them to be senseless, 
 inanimate idols, and in nothing resembling the form of God 
 (for we cannot conceive God to be anywise like what is drawn 
 to represent and honour Him by), but in imitation only of 
 those evil spirits who have imposed upon the world under such 
 titles and apparitions. Biit what need I mention to such 
 knowing persons as you are how the artists manage the subject- 
 matter of their gods, how they hack and hew it, and cast it and 
 hammer it, and not seldom from vessels of dishonour; by 
 changing their figure only, and giving them another turn by 
 the help of art, out comes a worshipful set of things you call 
 gods. This we look upon not only as the highest flight of 
 human folly, but as the most injurious affront to the true God, 
 
 and is a clear comment upon that place of Justin in his TrypJio, where 
 this eternity of torments may seem doubtful. — A/ Ti {-^vxi^ai) Kokx^ovrai eVt* 
 av avTOis Kcti iivai, koc) KoXdZ^iffSai, o Bio; 0iXri, Dial. CltVl Tryph. 223. 
 
 ^ 'axx' oVh\ htrixi; ToXXaTs kki •ffXaxa.ls avSuv. "The primitive Christians 
 startled at everything that had but the least symbolizing with the heathen 
 idolatry ; they looked upon the very making of idols, without any design 
 to worship them, as an unlawful trade, and inconsistent with Christianity." 
 — Tertul. de Idolat. Can. 6, p. 88. '* The Council of Ancyra condemned 
 those to a two years' suspension from the sacrament, who sat down with 
 their heathen friends upon their festivals in their idol-temples, though they 
 touched not one bit that was offered to the idol." — Can. 7. "Nay, if a 
 Christian did but wear a garland (a thing usually done by the heathen 
 priests) he was excommunicated for two years ; nay, if he did but go up 
 to the Capitol to see the Gentile sacrifices, and did not see them, he was 
 punished as if he did."— C^/za7. Illiber. Vid. not. Albaspin. Can. 55, p. 69. 
 Can. 59, p, 71 : Happy had it been for Christendom had this aversion 
 to idols continued to this day. 
 
( 1 2 ) The First Apology of Justin Martyr. 
 
 Who is a God of glory and form ineffable, thus to transfer His 
 incommunicable Name ^ upon such corruptible and helpless 
 things as wood and stone. Besides, the artificers of what you 
 worship are the lewdest of men, and, not to mention particu- 
 lars, practised in all sorts of wickedness, as you yourselves are 
 very sensible of; men who debauch the girls while they are 
 helping them to make your gods. Oh ! stupidity of men as 
 thunderstruck ! that ever you should let such beasts have a 
 hand in making your gods, and put them and the temples 
 which hold them under the protection of such villains, never 
 reflecting what an execrable crime it is, either to think or say, 
 that men have the care and keeping of the gods ! 
 
 X. And while we look upon God as the Giver of all good 
 things, we can never think He stands in need of the material 
 and gross oblations of men; but we are taught, and most 
 firmly believe and know, that they only are the acceptable 
 worshippers of God who form their minds by the mind eternal, 
 and express it in temperance, justice, humanity, and such other 
 virtues as are the essential excellences of the Divine Nature, or 
 the more proper inmost perfections of Him Who is a God 
 unnameable ; ^ and this Almighty Being, so good in Himself, 
 made all things in the beginning for the good of man out of a 
 
 ' "Of . . . \'7fo)io(t.otX,-.Tcn. To this purpose we find in the Book of Wisd. 
 xiii. and xiv. 21, " They did ascribe unto stones and stocks the incom- 
 municable Name." 
 
 ^ *' A God unnameable." This is a title we have more than once in this 
 Apology, and is very frequent in the other writings of this martyr, particu- 
 larly in his first Apology according to the vulgar editions : ovafi.a, tea.) rf 
 fivTuv •xa.rfi 6itov uyivvTiTM c'vti, ovk 'iffTiv, etc., p. 44. In these and the 
 words following Justin teaches that God the Father and the Son have no 
 proper names, but appellations only, which we give them upon the account 
 of their good works and actions, etc. ; and the reason he gives for this 
 assertion is this :— that the unbegotten God being eternal, and His Son 
 eternally coexisting with the Father, there could be none before Them to 
 impose a name upon Them. 
 
The First Apology of Justin Martyr. (13) 
 
 chaos of rude ill-favoured matter ; and they who walk accord- 
 ing to His will, and demonstrate their worthiness by their 
 works, we are sure will be admitted into the Divine presence, 
 there to reign with Him, where corruption and suffering never 
 come. For as He created us at first, when we were not, so by 
 the same power will He restore us to being again, and crown 
 with the immortal enjoyment of Himself such as have made 
 it their choice to please their Maker ; for though we had no 
 choice in our creation, yet in our regeneration we have ; for 
 God persuades only, and draws us gently in our regeneration, 
 by co-operating freely with those rational powers He has 
 bestowed upon us. And we are verily of opinion that it would 
 be for the interest of all men living not only to tolerate the 
 learning of the Christian faith, but to give it all the public 
 encouragement possible ; for that inward conscientious dis- 
 charge of our several duties, which human laws can never 
 reach, the wisdom which is from above would bring about 
 effectually, were it not for those false and atheistical accusa- 
 tions which are sowed about the world by diabolical spirits, 
 who take advantage to strike in with that original sin and 
 proneness to all evil that reigns in our nature, and which is 
 sure to enter into confederacy with them ; but of all their 
 accusations we are entirely innocent. 
 
 XI. But upon the first word you hear of our expectations of 
 a kingdom, 1 you rashly conclude it must needs be a kingdom 
 
 ^ The primitive Christians were so warmed with the expectation of a 
 Kingdom in the Heavens, that they did little else but prepare to die, and 
 took the first opportunity they could of getting out of the world ; and 
 being continually discoursing of, and comforting one another with the 
 hopes of this Kingdom, were overheard by their enemies, and falsely accused 
 as treasonable affecters of the empire, when alas 1 (as Justin Martyr here 
 assures the emperors) they meant nothing less ; and what contributed very 
 much to this passion for death was an opinion they generally had of the 
 day of judgment being near at hand, a terrible day, which they earnestly 
 prayed they might not be spectators of. This opinion was started early, as 
 
(14) The First Apology of Justin Martyr. 
 
 upon earth, notwithstanding all we can say that it is one in 
 Heaven, and though you have such an experimental proof to 
 the contrary from our professing ourselves Christians upon 
 examination, when we know death to be the certain conse- 
 quence of such a profession. But were our thoughts fixed upon 
 a kingdom of this world, we would surely deny our religion for 
 the safety of our lives, and have recourse to all the methods of 
 concealment to secure us in a whole skin against that good 
 day we expect. But since our hopes do not fasten upon things 
 present, the preservation of our lives is the least of our con- 
 cern, because we know our murderers can cut us short but a 
 few days ; for all must die. 
 
 XII. I must tell you likewise that of all men living we are 
 the greatest promoters of peace, and bring you in the most 
 powerful auxiliaries to establish it in your dominions, by teach- 
 ing that it is impossible for any worker of iniquity, any covetous 
 or insidious person, any one, either vicious or virtuous, to hide 
 himself from God ; and that every one is stepping forward into 
 everlasting misery or happiness according to his works. And if 
 all men were once fully possessed with a notion of these things, 
 who would make the bold adventure to embrace the pleasures 
 of sin for a season, with his eyes upon eternal fire at the end 
 of the enjoyment? Who would not strive all he could to 
 check himself upon the brink of ruin, and to adorn his mind 
 with such virtue as might give him admission to the good 
 things of God, and secure him from everlasting vengeance ? 
 But as to the penalties of your laws, offenders are not so careful 
 about lying hid from them, because they know you to be but 
 men, and therefore possible to be put upon, and upon the score 
 
 appears by that caution given by St. Paul to the Thessalonians about it 
 (2 Thess. ii. 3, 4) ; and it lasted for some ages after, as is evident from 
 several places in Tertullian, de cult, famin. lib. 2, c. 9, ad uxor. lib. i, 
 c. 5, which I mention here once for all, because the reader will meet with 
 this opinion in the Apology before him. 
 
The First Apology of Jicstin Martyr. (15) 
 
 of that possibility are encouraged to sin on. But were they 
 fully persuaded of the impossibility of concealing anything from 
 God, not only the works of their hands, but even the motions 
 of their minds, the direful storm of wrath they see just dropping 
 upon their heads, would needs make them prepare with all 
 speed for a better course of life, as you yourselves will grant. 
 
 XIII. But you seem to be afraid that such a notion of 
 (jod's Omniscience should force every one to be good, and so 
 quite and clean spoil the trade of punishing. Executioners 
 perhaps may be afraid of this, but pious princes surely never 
 can. But such fears, I am verily persuaded, are the suggestions 
 of evil spirits, who get their sacrifices and worship by exacting 
 upon the follies of wicked men ; but you who set up for pious 
 and philosophers will not, we suppose, be drawn into the 
 same unreasonable practices. But if you, like other weak 
 people, will be borne down with the iniquity of the times, and 
 make truth give place to custom, do your worst ; but such 
 wicked princes as have no regard for truth can do no more 
 than robbers in a desert, for the Logos has declared you 
 shall not thrive long in your idolatrous course ; that Logos, 
 Who next to God His Father we know to be the supreme and 
 justest of Kings, and above all the principalities and powers in 
 nature. For as all men are shy of taking up with poverty, 
 suffering, or disgrace, merely for the sake of custom, so is 
 every person of sense equally unwilling to do what reason 
 declares is not to be done, notwithstanding it has the plea of 
 custom for its practice. 
 
 XIV. Our Master Jesus Christ, from Whom we take the 
 name of Christians, the Son and Apostle ^ of that God who is 
 the Supreme Lord and Maker of the universe, has foretold 
 
 1 'Atoo-toXos. Christ is called the Apostle of God from His being sent 
 by Him into the world, and is so styled in Heb. iii. I : " Consider the 
 Apostle and High Priest of our profession, Christ Jesus." 
 
( i6) TJic First Apology of Just in Martyr. 
 
 our sufferings ; which to us is a manifest confirmation of the 
 truth of all His other doctrines, because we see these things 
 fulfilled according to His prediction ; for this or nothing is the 
 work of God, to declare a thing shall come to be, long before 
 it is in being, and then to bring about that thing to pass 
 according to the same declaration. 
 
 XV. And now I m.ight spare myself the trouble of saying a 
 word more, considering the truth and justice of our proposals ; 
 but because I am sensible how difficult a task it is for men 
 bowed down with aged ignorance to be set straight in a 
 moment, and for a further satisfaction to the lovers of 
 truth, I shall enlarge in its defence, knowing it not impos- 
 sible to get the better of ignorance by setting matters in a 
 fuller light. 
 
 XVI. In the first place, then, it is certain we cannot justly 
 be branded for atheists, we who worship the Creator of the 
 universe, not with blood, libations, and incense (which we are 
 sufficiently taught He stands in no need of) ; but we exalt Him 
 to the best of our power with the rational service of prayers 
 and praises,^ in all the oblations we make unto Him ; believing 
 
 ' Aayw ivx^ii Ka) lu^ocpiffTtois. What the Latin translator means by his 
 Orafwne Precum ac gratiartwi actionis, I cannot well tell ; bvit I think he 
 can by no means be right in the translation of these words. The sacrifices of 
 old, both of Jew and Gentile, were offered in a corporeal way, by slaughter, 
 fire, and incense, but the sacrifice of Christians is offered only Xoyw ilx^s 
 Ko.) ih^a.pKTTU?, "by way of prayer and thanksgiving," as Mr. Mede translates 
 these words, p. 358. So that according to this learned person these 
 words are to be understood of the manner of offering ; the bread and wine, 
 the matter of the Christian sacrifice, are offered Xoyixu? spiritually ; which 
 the Fathers in the first Council of Nice call a.6vrui 6ui<r^Ki, " to be sacrificed 
 without sacrificing rites." And this sense is further confirmed by what 
 follows, where Justin argues againit the gross way of the Gentiles sacrific- 
 ing, by consuming in fire what God made for our nourishment. "0<ryi 
 IvvK^uis, which I translate, " to the best of our power," I take notice of only 
 by the by in this place because I shall have occasion to explain it more 
 
The First Apology of Justin Alartyr. (17) 
 
 this to be the only honour worthy of Him ; not to consume 
 the creatures which He has given us for our use, and the com- 
 fort of those that want, in the fire by sacrifice, but to approve 
 ourselves thankful to Him, and to express this gratitude in the 
 rational pomp of the most solemn hymns ^ at the altar in 
 acknowledgment of our creation, preservation, and all the 
 blessings of variety in things and seasons ; and also for the 
 hopes of a resurrection to a life incorruptible, which we are 
 sure to have for asking, provided we ask in faith. Who that 
 knows anything of us will not confess this to be our way of 
 worshipping ? And who can stigmatize such worshippers for 
 atheists ? The Master Who instructed us in this kind of wor- 
 ship, and Who was born for this very purpose, and crucified 
 under Pontius Pilate, procurator of Judea, in the reign of 
 Tiberius Caesar, is Jesus Christ, Whom we know to be the 
 Son of the true God, and therefore hold Him the second in 
 order, and the Prophetic Spirit the third ; ^ and that we have 
 
 fully hereafter ; only I believe the impartial reader will hardly conceive 
 this passage to be a good proof for extemporary prayer. 
 
 ^ Yiof^TUi xou vfAvovs. Dr, Grabe observes that the word no/nTh often 
 signifies that public pomp and pageantry which was exhibited at the 
 heathen sports ; and from hence concludes that it is translated hither to 
 signify those prayers which are recited with more than ordinary solemnity 
 at the celebration of the Eucharist. The mention of hymns in this place, 
 and not one word of them in that where Justin is giving an account of 
 their way of public worship, is a plain argument that he did not design to 
 acquaint them with every particular they did at their religious assemblies ; 
 for there is no doubt but singing of psalms was a part of divine service, 
 and as a main part too mentioned by Pliny in his Letter to Trajan — Secuin 
 invicem canere — *' they sang psalms together, or alternately, or by turns ;" 
 for so perhaps the words may signify. These psalms were partly David's, 
 partly extemporary raptures while inspiration lasted, or set compositions 
 taken out of the Holy Scriptures, or of their own composing, as you find 
 in Tertul. Apol. c. 39; and this continued till the Council of Laodicea 
 ordered that no psalms composed by private persons should be recited in 
 the church, Can. 59. 
 
 - Here again you see the sacred Trinity of Divine Persons mentioned in 
 their order, and the Prophetic Spirit in the third place, which evidently 
 
( 1 8) The First Apology of Justin Martyr, 
 
 good reason for worshipping in this subordination, I shall 
 show hereafter. For here they look upon it as downright 
 madness to assign to a crucified man the next place to the 
 immutable, eternal God, Parent of all things,^ being entirely 
 in the dark as to the mystery of this order; and therefore 
 I advise you to give diligent attention while I expound it 
 to you. 
 
 XVII. But first I am to caution you against those spirits, 
 which I have already accused for practising upon you, that 
 they do not delude and pervert you from reading and under- 
 standing what I am now proposing to your consideration ; for 
 to hold you in slavery and bondage is the prize they contend 
 for, and sometimes by visions in sleep, sometimes by magical 
 impostures, they make sure of all such as are little concerned 
 about their salvation. I could wish you would follow our 
 example, who by the persuasions of the Logos have revolted 
 from these spiritual wickednesses, and come over to the obedi- 
 ence of the only unbegotten God, through His Son Jesus Christ. 
 We, who heretofore gave ourselves a loose to women, ^ now 
 
 shows that the interposition of angels, sect. 6, must be looked upon only 
 as in a parenthesis, and that St. Justin no more interided those ministering 
 spirits for the objects of Christian worship than he intended they should 
 take the place of the Holy Ghost in the order of worship. 
 
 ^ The reader will find in this Apology God continually called ysvvjjra/ja 
 ru)) ToivTuv and TXTipa. tuv oXav, "Maker of all things and Father of the 
 universe ; " and therefore he is desired once for all to take notice that our 
 author repeats this attribute so often, because some heretics in his time 
 denied God to be the Maker of heaven and earth, and he expressly men- 
 tions Marcion for one, sect. 35, who taught another god greater than the 
 Creator of the world. 
 
 2 0/ tuXki f/Xv 'xapvuxts x.'^ipovn?, etc. This wonderful change in manners 
 is often appealed to by the primitive converts ; and that men so long bent 
 to lust and passion should be set upright in a moment, I look upon as a 
 miracle in morality ; for nothing but the mighty grace of God, and the 
 brightest hopes of future happiness, could prevail with all sorts of men 
 'bus to embrace the Christian faith at the certain expense almost of their 
 
The First Apology of Justin Martyr. ( 1 9) 
 
 strictly contain within the bounds of chastity \ we, who devoted 
 ourselves to magic arts, now consecrate ourselves entirely to 
 the good unbegotten God ; we, who loved nothing .like our 
 possessions, now produce all we have in common, and spread 
 our whole stock before our indigent brethren ; we, who were 
 pointed with mutual hatred and destruction, and would not so 
 much as warm ourselves at the same fire with those of a 
 different tribe upon the account of different institutions, now 
 since the coming of Christ cohabit and diet together, and 
 pray for our enemies ; and all our returns for evil are but the 
 gentlest persuasives to convert those who unjustly hate us, 
 that by living up to the same virtuous precepts of Christ they 
 might be filled with the same comfortable hopes of obtaining 
 the like happiness with ourselves, from that God Who is the 
 Lord of all things. 
 
 XVIII. But before I enter further into the explication of the 
 Christian mysteries, it will not be amiss to give you a taste of 
 the very doctrines delivered by Christ Himself, to show that 
 we are no cheats, nor have any design to trick upon you in 
 this matter, and I shall leave it to you to examine, as princes 
 who are well able, whether this is not the very doctrine of 
 Christ, and the same we preach to the world. His discourses 
 are short and sententious, for He was no trifling sophister, but 
 Christ the Power of God, and the Wisdom of God. Thus 
 then He delivered Himself concerning chastity : " Whoso 
 looketh upon a woman to lust after her hath committed 
 adultery with her already in his heart before God " ^ (Matt. 
 V. 28). "And if thy right eye offend thee, pluck it out; it 
 is better for thee to enter into the kingdom of heaven with 
 
 lives ; and from the bitterest enemies, and the lewdest of men, to become 
 the most loving, forgiving, and chastest people in the world. 
 
 ' "O; «v ifjt.^Xi-^n, In Scripture quotations you are to observe that 
 Justin does not tie himself to the very words of the text, but their sense 
 only. 
 
(2o) The First Apology of Jtistin Martyr. 
 
 one eye, rather than having two eyes to be cast into hell 
 fire. And whosoever shall marry her that is divorced from 
 her husband committeth adultery" (Matt. v. 29, 32, xix. 9). 
 " And there are some which are made eunuchs of men, and 
 some who have made themselves eunuchs for the kingdom of 
 heaven's sake ; but all cannot receive this saying " (Matt. xix. 
 IT, 12). So that such kind of second marriages of persons 
 divorced, and the very looking upon a woman to lust after 
 her, which are not criminal by human laws, by our Master's 
 laws are adultery ; ^ for not only the adulterer in fact but in will 
 is condemned by Christ. And for good reason, because the 
 inward desires, as well as the outward actions, are equally 
 manifest to God. And I can produce abundance of both sexes 
 who have from their childhood been disciplined unto Christ,*^ 
 
 ^ In times of persecution very many Christians abstained from marriage, 
 to be freer from the cares of the world, and more expeditious in the service 
 of God and their brethren ; and those who married, did it (as our Martyr 
 elsewhere says) only for the sake of children, and the bringing them up in 
 the Christian religion ; but the first Fathers were extremely severe against 
 second marriages, looking upon them but as a better kind of adultery ; and 
 by the apostolical canons such as engaged in second marriages after 
 baptism were made incapable of any degree in the ministry. However, this 
 severity is much abated, if it is to be understood (as some say it is) of such 
 only as had two wives at once ; for we are told by a learned person that 
 there were three sorts of bigamy — the first, a man's having two wives at 
 once, this was condemned by the Roman laws ; the second, when the 
 former wife being dead, the man married a second time ; a third, when 
 for any slight cause a man put away his wife by a bill of divorce, which 
 was but too frequently done, and allowed by the laws of those times, but 
 condemned by the Church ; and of this last sort of bigamy many of the 
 ancient canons are to be understood.— F/a^. Justell. Not. in Can. i. Cone. 
 Lacd. 
 
 '^ O'J IK rct/^cov ifxahriVYKriv. This passage, I think, is hardly capable of 
 being wrested to signify less than the baptism of children ; for the Martyr 
 speaks of such as had been discipled unto Christ from their childhood, and 
 this discipling, we know, was by baptism (Matt, xxviii. 19, where we have 
 the same word //.uhTivu) ; and these disciples, he says, also continued virgins 
 all their time, which is another argument of their being baptized from their 
 
The First Apology of Justin Alartyr. (21) 
 
 and lived in a constant course of spotless virginity to sixty or 
 seventy years of age ; and I cannot but glory in being able to 
 produce so many instances of Christian purity out of every 
 nation. But why should I go about to muster up a numberless 
 multitude of such who have taken leave of their intemperance, 
 and come over to the Christian institution ? For Christ called 
 not the just, and temperate, but the impious, incontinent, and 
 unjust to repentance, according to His own saying, " I came 
 not to call the righteous, but sinners to repentance " (Matt, 
 ix. 13) ; for our heavenly Father delights not in the correction, 
 but the amendment of sinners. 
 
 XIX. Concerning the duty of universal love, He thus 
 teaches : " If ye love them which love you, what do ye more 
 than other men ? For sinners do the same. But I say unto 
 you. Pray for your enemies, love those that hate you, and do 
 good to them which curse you and despitefully use you " 
 (Matt. V. 44, 46). Concerning giving alms to the poor, and 
 against vainglory in doing them. He commands thus : " Give 
 to every one that asketh, and from him that w^ould borrow 
 turn not away" (Matt. v. 42). "And if ye lend to them of 
 whom ye hope to receive again, what thanks have ye ? 
 Do not publicans the same ? " (Luke vi. 34). " Lay not 
 up for yourselves treasures upon earth, where moth and 
 rust doth corrupt, and where thieves break through and 
 steal ; but lay up for yourselves treasures in heaven, where 
 
 childhood ; but, above all, the opposing the children to such as had changed 
 from intemperance, and consequently were men, and converted and 
 baptized upon a due consideration of the Christian principles. This 
 opposition, I say, makes it plain to me that he meant such persons as 
 were discipled into Christ, before they were capable of learning the Chris- 
 tian doctrine by instruction. Now this Apology is not fifty years younger 
 than St. John's Revelation, and if a person of Justin's learning and curio- 
 sity was able to know such a plain matter of fact as baptism, and if the 
 Martyr had sincerity enough to declare it ingenuously, then I take this to 
 be a very strong proof for infant baptism. 
 
(2 2) The First Apology of Justin Martyr, 
 
 moth and rust doth not corrupt " (Matt. vi. 19, 20). "For 
 what is a man profited, if he shall gain the whole world, 
 and lose his own soul, or what shall a man give in exchange 
 for his soul?" (Matt. xvi. 26; Luke ix. 25). "Be ye kind 
 and merciful, as your Father is kind and merciful, who maketh 
 His sun to rise upon sinners, on the evil and on the good " 
 (Matt. V. 45, 48). " Take no thought what you shall eat, 
 or what you shall put on ; are you not much better than 
 birds and beasts? And yet God taketh care of them. Be 
 not therefore solicitous what you shall eat, or wherewithal ye 
 shall be clothed, for your heavenly Father knoweth that ye 
 have need of these things. But seek ye the kingdom of God, 
 and all things shall be added unto you. For where your 
 treasure is, there will your heart be also" (Matt. vi. 21, 25, 
 26? Z'i)' "Take heed that ye do not your alms to be a 
 spectacle to men, otherwise ye have no reward of your Father 
 which is in heaven " (Matt. vi. i). 
 
 XX. Concerning patience, submission, and meekness, these 
 are our Master's rules: "Whosoever shall smite thee on thy 
 right cheek, turn to him the other also ; ^ and him that taketh 
 away thy cloak, forbid not to take thy coat also " (Matt. v. 
 39, 40). " Whosoever is angry with his brother without a cause 
 shall be in danger of hell-fire" (Matt. v. 21). "Whosoever shall 
 
 ^ '' Whosoever shall smite thee on thy right cheek, turn to him the 
 other also." Isidore the Pelusiote upon this passage {Ep. 127, 1. 3, p. 269) 
 has so truly expressed the primitive spirit, and the turn is so engaging, that 
 I will not ask pardon for setting it down. ' ' The King of Heaven," says he, 
 "came down to instruct the world in the laws of an heavenly conversation, 
 which He has proposed in a way of conflict, quite contrary to that in the 
 Olympic games, for there he that fights and conquers wins the garland ; 
 here he that is beaten and bears it with patience receives the crown ; there 
 he that is smitten and returns blow for blow ; here he that turns the other 
 cheek is celebrated the victor in the theatre of angels ; for the Christian 
 victory is measured not by revenge but patience. This is the new law of 
 crowns ; this the new way of conflict and contention. " 
 
The First Apology of Jtistin Martyr, (23) 
 
 compel thee to go a mile, go with him twain" (Matt. v. 41). "Let 
 your Hght so shine before men, that they may see your good 
 works, and glorify your Father which is in heaven" (Matt. v. 16). 
 A Christian hand must by no means be lifted up in resistance; 
 for Christ wnll not have His disciples like the rest of the world, 
 but orders them to shine with a distinguishing patience and 
 meekness, and to win men over from their sins by such gentle 
 arts of conversion. And I could give you a pfoof of the 
 influence of such bright examples from many converts among 
 us, who from men of violence and oppression were transformed 
 into quite another nature, perfectly overcome by the passive 
 courage of their Christian neighbours, or by observing the new 
 astonishing patience of such injured Christians as they chanced 
 to travel with, or the experience they had of their fidelity in 
 their dealings. 
 
 XXI. Concerning swearing not at all, and a perpetual 
 regard to truth in all our communication, He thus ordains : 
 " Swear not at alV but let your yea be yea, and your nay, nay; 
 for whatsoever is more than these cometh of evil" (Matt. 
 
 ^ Some of the ancient Fathers from this text, "Swear not at all," held 
 the taking of an oath unlawful ; but far the greatest part of them were 
 of another opinion, and interpreted this prohibition, of swearing by the 
 creatures (which was the case of the Jews, and which our Saviour and St. 
 James principally aim at, and which is countenanced by the text when 
 rightly pointed), and of vain, rash, and false swearing. It would be well, 
 indeed, if the honesty of Christians now-a-days did supersede the necessity 
 of oaths, and that their majesty was not prostituted by their multitude 
 and the meanness of the occasion ; but that it is lawful to take an oath, we 
 have our Master's practice, who answered upon oath ; and St. Paul's often 
 calling God to witness, to justify the thing, and the military oath taken by 
 the Christian soldiers, put it out of doubt ; the form of which is thus set 
 down by Vegetius, an heathen, viz. — " They swore by God, Christ, and 
 the Holy Spirit, and the majesty of the emperor, which next to God is to 
 be loved and honoured by mankind." And this you will find exactly 
 agrees with the account given long before of the Christians by Tertullian, 
 Apol. c. 32. 
 
(24) The Fit's I Apology of Justin Martyr. 
 
 V. 37). Concerning the worship of God only, He thus 
 appoints : " This is the first Commandment, Thou shalt 
 worship the Lord thy God, and Him only shalt thou serve 
 with all thy heart and with all thy strength" (Matt. iv. 10), 
 the Lord thy God Which made thee. And a certain person 
 coming to Him, and addressing Him in these words, " Good 
 Master," He returned him this answer, " There is none good 
 but God only" (Matt. xix. 16, 17), Who made all things. 
 
 XXH. But those now who are found not to make His 
 precepts the rule of their lives are to be looked upon as no 
 Christians, let them say never such fine things of His law ; for 
 it is not the sayers, but the doers, that shall be justified. " Not 
 every one that saith unto me, Lord, Lord, shall enter into the 
 kingdom of heaven ; but he that doth the will of my Father 
 which is in heaven. Whosoever heareth these sayings of 
 mine and doeth them, heareth Him that sent me. Many 
 will say unto me, Lord, Lord, have we not eaten and drunk 
 in Thy name, and done wonders ? And then will I say 
 unto them. Depart from me, ye that work iniquity " (Matt, 
 vii. 21-24). "Then shall there be wailing and gnashing of 
 teeth, when the righteous shall shine forth as the sun, but 
 the wicked shall be turned into everlasting fire" (Matt. xiii. 
 42, 43). " Many shall come to you in my name in sheep's 
 clothing, but inwardly they are ravening wolves. Ye shall 
 know them by their fruits. But every tree that bringeth 
 not forth good fruit is hewn down and cast into the fire " 
 (Matt. vii. 15, 16, 19). But Christians in word only, who 
 talk these precepts, but live them not, such we beg may smart 
 for their hypocrisy. 
 
 XXHL As to tribute and custom,^ no men living take such 
 
 ' To this purpose TertuUian argues, Apol. c. 42, that though they would 
 not pay taxes for the maintenance of the heathen temples, yet they made 
 sufficient amends for this in their faithful payments of all the rest. The 
 
The First Apology of Justin Martyr. (25) 
 
 pains to pay their collectors so faithfully as we do, who pay 
 them in obedience to our Lord's command ; for when some 
 came to Him with this question, " Is it lawful to give tribute 
 unto Caesar or not ? Tell me (says He) whose image this 
 money bears ? They say unto Him, Caesar's. Then saith He 
 unto them. Render therefore unto Caesar the things which are 
 Caesar's, and unto God the things that are God's " (Matt, 
 xxii. 17, 20, 21). Accordingly, therefore, we render unto God 
 only the tribute of worship,^ and to you a cheerful obedience 
 in all things else, acknowledging you to be emperors and 
 rulers upon earth, and withal praying that imperial majesty 
 may be always found in the company of true wisdom. ^ But 
 if neither our prayers, nor all our contributions for the good of 
 the public, will touch you with any concern for Christians, we 
 shall be no losers ; for we believe, or rather are fully assured, 
 that every one according to his demerits shall suffer in eternal 
 fire, and shall give a strict account to God in proportion to the 
 power he is intrusted with, as Christ has declared, " For unto 
 whomsoever God has given much, of him shall be much 
 required " (Luke xii. 48). 
 
 XXIV. Turn back your thoughts upon the past emperors, 
 and you will find they all died like other men ; and could you 
 but discover one to be in a state of insensibility, you would 
 
 truth is, the primitive Christians were strictly conscientious in everything, 
 but in nothing more (as you will find in these Apologies) than in what 
 related to the public, and concerned their duty and obedience to rulers 
 and governors, and those too very often the worst of men. 
 
 ^ ©£o» fjtXt f^ovav TpaffKvvoufjiiv. We worship God alone. Angels, therefore, 
 are not to be worshipped, and Christ and the Holy Ghost Which are 
 worshipped are consequently God. 
 
 ■^ Teitullian, likewise, Apol. c. 39, tells us, " It was a solemn part of 
 the Church in his time to pray for the happiness and prosperity of the 
 princes under whom they lived. And the Church of England is so truly 
 primitive in this point, that her liturgy has been thought too much clogged 
 with prayers for kings." 
 
(26) The First Apology of Justin Martyr. 
 
 make a welcome discovery to the wicked world ; but since all 
 departed souls continue in sensation/ and everlasting fire is 
 treasured up for the unrighteous, let me advise you to look 
 well about you, and lay these things seriously to heart. For 
 even necromancy,^ and the inspection of the entrails of sound 
 children, and the calling out the souls of dead men, and what 
 the magicians term dream-senders and familiars, and many 
 other practices of the dealers in this black art, may induce you 
 to believe that souls after death are in a state of sensation ; 
 and, moreover, those persons who are violently caught up, and 
 dashed down again by departed spirits,^ and who pass among 
 you all for demoniacs and mad, and likewise the Amphilochian, 
 Dodonaean, Pythian, and other like oracles, and also the 
 doctrines of many of your writers, such as Empedocles, 
 Pythagoras, Plato, and Socrates, and Homer's Ditch^ and 
 Ulysses's Visit to the Infernal Shades^ ajtd their Confahulatiotis 
 with him, — these, I say, all argue the immortality of human 
 
 1 Here we have two things express!)' asserted by Justin Martyr ; one, 
 that all departed souls are in a state of sensation, against Dr. Coward's 
 notion of their being in the same senseless state with the body till the 
 resurrection ; the other, that all the wicked whatsoever shall suffer eternal 
 torments, against the learned Mr. Dodwell, in his Epistolary Discourse, 
 " proving from the Scriptures and the First Fathers that the soul is a 
 principle naturally mortal," etc. 
 
 2 The several species of magic you will find mentioned by Tertullian, 
 Apol. c. 23. The sum of what he drives at in this section is to prove the 
 immortality of human souls from the practice of magicians, in raising up, 
 and conversing with departed spirits ; the inspection of the entrails of 
 young children supposes that the souls of these children stood by and assisted 
 the inspectors in the revelation of things to come. For a more particular 
 account of this horrid practice, and for the meaning of the words ovupo-rofA'jroi 
 and -rupihfiot, I refer the learned reader to Dr. Grabe's Notes upon this 
 Apology. 
 
 ^ Such were the two demoniacs in the country of the Gergesenes, who 
 came out of the tombs, "exceeding fierce, so that no man might pass by 
 that way" (Matt. viii. 28); and from their dwelling only among tombs, 
 these spirits were concluded to be the souls of dead men. 
 
The First Apology of Justin Alartyr, (27) 
 
 souls, and several others of the same opinion about spirits 
 with ourselves, with whom we desire the like treatment, as 
 having not a less, but a much greater faith in God than they 
 ever had, being under a full expectation of being restored to 
 these bodies, after they are dead and rotten, because we know 
 that with God nothing is impossible. - 
 
 XXV. And truly what to any considering person would 
 seem more incredible, were it not that we ourselves are in a 
 body, than to be told that it is possible for bones and nerves 
 and flesh to be spun out from a seminal drop, into such a 
 thing as we see man to be ; I speak this by way of hypothesis ; 
 supposing, I say, before you were in the state you now are, 
 and generated of such parents, any one should come and 
 show you this seminal drop and the picture of man, and 
 withal aver it to be possible for such a creature to rise out of 
 such a principle, which of you would think it credible before 
 he saw the production ? Not one, I daresay, would deny it to 
 be impossible. In the same manner you are now possessed 
 with a disbelief of a resurrection, because you never saw a 
 person rise again from the dead : but as at first you would 
 not believe it possible for this little speck to work itself into a 
 man, though now you see it true in fact, so ought you to 
 conclude it as practicable for human bodies covered in the 
 earth, and dead like seed, to spring again in their season at 
 the Almighty Word, and put on incorruption. But how suit- 
 able such a power is to God which those cut out for Him who 
 affirm everything to depart into that original matter from 
 whence it came, and after that departure to be gone for ever, 
 and irrevocable even beyond the call of God Himself; whether 
 this, I say, is a becoming notion of Almighty Power, I will not 
 now inquire ; but this I will venture to say, that these gentle- 
 men would never have believed it possible that themselves 
 and the whole world could have been what they now find 
 they are, and from such principles. 
 
(28) The First Apology of Jiistin Mm^tyr. 
 
 XXVI. But we have justly presumed it the most rational 
 to believe what may seem inconsistent with the nature of 
 things, and to men impossible, rather than stand out and 
 imitate others in a foolish infidelity, especially since our 
 Master Christ hath taught us,^ "That the things which are 
 impossible with men are possible with God" (Luke xviii. 27) ; 
 and likewise given orders, " Not to fear them that kill the 
 body, and after that have no more that they can do ; but fear 
 Him who after He hath killed is able to destroy both soul and 
 body in hell" (Matt. x. 28). 
 
 XXVn. Now hell is that place where the wicked livers, 
 and such as disbelieve the revelations of God by Christ, 
 shall suffer ; and the Sibyl and Hystaspes hath both given 
 out that this whole system of corruptibles shall be destroyed 
 by fire ; ^ nay, the Stoics have a conceit that God Himself shall 
 be resolved into fire, and that there shall rise a new world 
 refined from the ruins of the old ; but we conceive far more 
 honourably of God than to range the Creator of the universe 
 among things subject to alteration. 
 
 XXVni. If, then, we hold some opinions near of kin to the 
 poets and philosophers in greatest repute among you, and 
 others of a diviner strain, and far above out of their sight, 
 and have demonstration on our side into the bargain, why are 
 we to be thus unjustly hated, and to stand distinguished in 
 misery above the rest of mankind ? For in saying that all things 
 
 ' This great philosopher and Christian martyr was so far from thinking 
 with our modern reasoners, that his faith ought to go no further than clear- 
 ness and connection of ideas, that he thought it reasonable, and becoming 
 finite minds, to believe beyond the ken of mortal eye, and to conclude that 
 possible to God which to us might seem impossible. 
 
 2 ** Esse quoque in fatis reminiscitur affore tempus, 
 Quo Mare, quo Tellus, correptaque Regia Cseli 
 Ardeat, et mundi moles operosa laboret." 
 
 — Ovid, Mefain. lib. i. 
 
The First Apology of Justin Martyr. (29) 
 
 were made in this beautiful order by God, wliat do we seem 
 to say more than Plato? When we teach a general con- 
 flagration, what do we teach more than the Stoics ? When we 
 assert departed souls to be in a state of sensibiHt)^, and the 
 wicked to be in torments, but the good free from pain and in 
 a blissful condition, we assert no more than your poets and 
 philosophers. By opposing the worship of the works of men's 
 hands, we concur with Menander the comedian, and such as 
 affirm the workman to be greater than his work ; and by 
 declaring the Logos, the First-begotten of God, our Master 
 Jesus Christ, to be born of a Virgin without any human 
 mixture, and to be crucified and dead, and to have rose again 
 and ascended into heaven, we say no more in this than what 
 you say of those whom you style the sons of Jove. 
 
 XXIX. For you need not be told what a parcel of sons 
 the writers most in vogue among you assign to Jove ; ^ there 
 is Mercury, Jove's interpreter, in imitation of the Logos, 
 in worship among you, and your grand teacher ; there is 
 ^sculapius, the physician smitten by a bolt of thunder, and 
 
 ' The kingdom of darkness had well-nigh overcast the wliole world 
 when the Sun of Righteousness rose upon it. The worship of false gods 
 obtained everywhere but among the Jews, and this universal idolatry 
 being one of the greatest obstructions to the light of the gospel, and the 
 prevailing sin of these times, the reader must be content to find the first 
 Christian apologists very large upon this head, in order to root out this 
 pack of vanities, and to ridicule and argue them out of the world ; and be- 
 cause the worship of a crucified man was that which they mostly stuck at, 
 Justin makes a parallel, and shows that this Christ, the God of Christians, 
 neither as the Son of God, nor of a Virgin, nor as a crucified man, could 
 justly be objected against and denied divine worship by those who had 
 so many sons and daughters of Jove, and such too as suffered death, in 
 constant worship amongst themselves. But this kind of idolatry being 
 now quite out of doors, I shall not trouble the reader with any notes upon 
 the gods of the heathen, as thinking it altogether unedifying, and there- 
 fore, once for all, refer the more curious to the remarks of Dr. Grabe in 
 his edition of this Apology. 
 
 G ' 
 
(30) The First Apology of Justin Martyr. 
 
 after that ascending into heaven ; there is Bacchtis, torn to 
 pieces ; and Hercules, burnt to get rid of his pains ; there are 
 Pollux and Castor, the sons of Jove by Leda, and Perseus by 
 Danne, and the mortal Bellerophon, who fell from his Pegasus ; 
 not to mention Ariadne, and others like her, translated into 
 constellations, according to your writers. Moreover, I would 
 fain know why you always deify the departed emperors, and 
 have a fellow at hand to make affidavit that he saw Caesar 
 mount to heaven from the funeral pile? Nor can I think 
 there is any need of repeating to such knowing persons the 
 extravagances recorded of every son of Jove, only to put you 
 in mind that they are recorded for the better corrupting and 
 improving young students in the arts of debauchery ; for every 
 one thinks it noble to equal the gods in wickedness. But far 
 be it from men of sense to harbour such opinions of the gods, 
 namely, that their Jove, the supreme and father of all the gods, 
 should be a parricide, and the son of a parricide, and be 
 captivated by the vilest lusts, and descended upon Ganimede 
 and a crew of notorious adulteresses, and beget children after 
 his own likeness. But as I have said, these are the stratagems 
 of wicked spirits ; whereas we teach that such only should be 
 crowned with a blessed immortality who have imitated God 
 in virtue ; and those who have lived wickedly, and not re- 
 pented to the amendment of their lives, we believe shall be 
 punished in fire everlasting. 
 
 XXX. As to the Son of God called Jesus, should we allow 
 Him to be nothing more than man, yet the title of the Son of 
 God is very justifiable upon the account of His wisdom ; for is 
 not God styled by your own writers. Father of Gods and Men ? 
 But now if we say that the Logos of God is properly the 
 l^egotten of God, by a generation quite different from that of 
 men, as I have already mentioned, yet even this I say is no 
 more than what you might very well tolerate, considering you 
 have your Mercury in worship under the title of the Word and 
 
The First Apology of Jitstin Martyr. (31) 
 
 Messenger of God. As to the objection of our Jesus being 
 crucified, I say that suffering was common to all the fore- 
 mentioned sons of Jove, but only they suffered another kind 
 of death ; so that Christ does not seem at all inferior to them 
 upon the score of the difference of His suffering, but much 
 superior even in this very respect of His passion, as I shall 
 prove in the following discourse, or rather indeed have proved 
 already; for the excellency of every one is to be judged of by 
 the nature and end of his actions. As to His being born of 
 a Virgin, you have your Perseus to balance that; as to His 
 _ curing the lame and the paralytic, and such as v^ere cripples 
 from their birth, this is little more than what you say of your 
 ^Esculapius. 
 
 XXXI. But in order to make it more plain that whatever 
 we have declared from Christ and His preceding prophets is 
 true and older than any of your writers, and that we desire to 
 be believed, not because we deliver many the same things 
 with them, but because we deliver the truth, and nothing but 
 the truth, and that Jesus alone is properly the Son of God, as 
 being the Logos, and First-begotten, and Power of God, and 
 by His counsel was made man, and taught these doctrines 
 for the conversion and restoration of mankind, before Whose 
 coming in our flesh these same evil spirits, by their instru- 
 ments, the poets, dressed up fables to represent these things 
 as already past and over, on purpose to defeat the good 
 designs of His coming; just such another pack of scandalous 
 wicked lies they have at present invented to render Christians 
 odious, for which they cannot produce one witness, nor any- 
 thing like proof, as I shall presently make appear. 
 
 XXXn. But first, I cannot but take notice that though we 
 hold some opinions like those of the Greeks, yet the name of 
 Christ is the only thing we are hated for, and though never 
 so innocent, yet we are dragged to execution like criminals ; 
 
(32) The First Apology of Justin Martyi', 
 
 while others in other places have the liberty of worshipping 
 trees, and rivers, and mice, and cats, and crocodiles, and 
 many other such like silly animals; nor do the same things 
 neither pass universally for deities, but different countries have 
 different gods; insomuch that they charge each other with 
 irreligion for not worshipping the same deities ; and yet, for- 
 sooth, the only thing you accuse us for is for not worshipping 
 the same gods, for not offering libations, and the nidors of 
 fat, and plaited garlands, and victims to departed spirits 
 and you need not be told that the same deities obtain not 
 everywhere, for what serves some for a god serves others for 
 a sacrifice. 
 
 XXXIII. I must tell you in the next place that we 
 Christians out of all parts of the world, who formerly were 
 worshippers of the sons of Semele and Latona, Bacchus and 
 Apollo, whose abominable amours and practices with men it 
 is a shame to mention, and who, ^adored Proserpina and 
 Venus, a brace of goddesses whose mysteries you now cele- 
 brate, one stark, staring mad for Adonis, the other ravished 
 by Aidoneus or Pluto ; we who adored ^sculapius; or any 
 of those who pass among you for gods, now through Jesus 
 Christ have them all in the greatest contempt, though at the 
 utmost peril of our hves ; but dedicate ourselves to the ser- 
 vice of the Unbegotten Impassible God, who never had, we 
 are sure, any affair with Antiope and such like, nor anything 
 to do with Ganimede, nor ever stood in need of the help of 
 the hundred-handed giant which your Jove is said to have 
 obtained at the suit of Thetis, nor ever solicitous to show his 
 gratitude for his deliverance that her son Achilles should have 
 ample satisfaction for being deprived of his harlot Briseis, and 
 revenge the affront at the expense of many of the Grecians' 
 lives. We heartily pity those who can believe such stuff about 
 the gods they worship, but we know that the wicked spirits 
 are at the bottom of all these impostures. 
 
The First Apology of Justin Martyr. (33) 
 
 XXXIV. Thirdly, it is notorious that after Christ's ascen- 
 sion into heaven, these same accursed spirits furnished out a 
 set of men who gave out themselves to be gods ; and yet 
 were you so far from punishing such villains that you did them 
 the greatest honour. For there is Simon, a certain Samaritan 
 of the village Gitthon, who in Claudius Caesar's time, by his 
 magic arts with the powers of darkness, did such wonderful 
 feats in the imperial city of Rome, that he gained the reputa- 
 tion of a god, and accordingly is honoured by you, like your 
 other gods, with a statue erected upon the Tiber between the 
 two bridges^, with this Latin inscription, " Simoni Deo Sancto," 
 "To Simon the Holy God.''^ And the Samaritans, almost in 
 
 1 John Daille, in his Abuse of the Fathers (for that ought to be the 
 title of the book),— instead of recommending the authority of such men, 
 who lived so near the apostles both in point of time and virtue, instead of 
 insisting upon their general agreement in articles fundamental, and other 
 truly admirable and edifying excellences in their writings,— this author, I 
 say, chiefly pleases himself in picking holes, and exposing what he calls 
 faults, in the best light for a malicious eye ; like an ill-natured painter, 
 who draws a shade over all the beauties of a face, and mainly employs his 
 pencil to magnify scars and pockholes ; and this passage, among others, he 
 has pitched upon for the discredit of Justin Martyr. " The good Father," 
 says he in his fleering way, "was mistaken, and instead of Semoni read 
 Simoni, and for Sanco, Sancto ; whereas our learned critics now inform 
 us it was only an inscription to one of the pagan demi-gods, ' Semoni Deo 
 Sanco.' " The learned Dr. Grabe, who is just the reverse of John Daille, 
 and employs his learning to keep us upon the ancient bottom, and justify 
 the Fathers from the errors of transcribers, yet even he is of opinion that 
 our Justin was imposed upon in this inscription; and Valesius himself 
 concludes so likewise ; and the main grounds they go upon is, that in the 
 last 'age there was a statue dug up with this inscription, "Semoni Sango 
 Deo Fidio Sacrum." If this should be a mistake of our Justin, it is no 
 great matter ; but it is a mistake wherein Irenasus, Tertullian, Eusebius, 
 Augustin all concur. But when I consider that our Martyr himself was 
 a Samaritan, and lived in the next age ; that he was a person of great 
 learning and gravity, of a genius wonderfully inquisitive about matters 
 of this nature ; that he was at this time at Rome, where every one,^ no 
 doubt, could inform him (if he had not Latin enough for the inscription) 
 what strange god this was the statue of, as easily as any one about London 
 
\ 
 
 (34) The First Apology of Justin Martyr, 
 
 general, though very few of other nations, confess and wor- 
 ship him as the first and principal god ; and a certain Helena 
 who strolled about with him at that time, and had been a 
 common prostitute in the stews, they entide the next intelli- 
 gence to him; and one Menander likewise, a Samaritan, of 
 the village Capparetasa, and a disciple of Simon, set on work 
 by the same demons, and residing at Antioch, imposed upon 
 many by the same magic arts, as we very well know, and 
 wrought up his followers into a persuasion that they should 
 never die ; ^ and there are some of his sect who are possessed 
 with the same frenzy to this day. 
 
 could tell now whose the statue is at Charing Cross ; that he presented this 
 Apology to the Emperors and Senate of Rome, to whom he would be 
 careful what he said, and not in two different places insist upon the same 
 thing, and press for the demolishing of this statue, which, if not the statue 
 of Simon Magus, must needs be resented as a bold and notorious fable, 
 and have a very ill effect upon his Apology and the Christian cause; when 
 I consider these things, I say, they weigh much more with me on the side 
 of Justin, and the other Fathers, than a conjecture merely grounded upon the 
 statue lately dug up does against them. Moreover, we learn from Baronius 
 and Gruter that there were other statues to this Semoni Sango in several 
 places of Italy, besides that in the Tiberine Island, and so the Fathers 
 could not be easily mistaken about this pagan demi-god ; and Lactantius 
 and St. Augustin expressly mention this Sangus as the god of the Sabines ; 
 and the Christian writers do likewise affirm that the statue of Simon 
 Magus was erected by public authority, whereas this to Sangus was of 
 private donation by Sextus Pompeius ; the statue of Sangus was of stone, 
 that of Simon Magus of brass. So that here we have two statues of 
 different materials, and with different inscriptions, and yet they must be 
 one and the same, because the Fathers are to be discredited. Unless, 
 therefore, Daille and le Clerk can prove that the Tiberine Island could 
 not hold two statues, they prove nothing to the purpose ; but some men 
 never think they make a good figure but when they stand upon the 
 ruins of Christian antiquity. See this matter fully cleared in a book 
 called Defensio S. Aiigustini adversus Joan. Phereponi Anitnadversiones, 
 p. 176. 
 
 ^ A doctrine much perhaps of the same complexion with what Mr. 
 
 A ill broached lately, though not, I believe, with the same success of 
 
 followers. 
 
The First Apology of Jttstin Martyr. (35) 
 
 XXXV. There is one Marcion, also of Pontus, who at this 
 time instructs his disciples in the doctrine of another god, 
 greater than the Creator of the world, and who, by the assist- 
 ance of the evil spirits, has spread this poison so effectually 
 about every nation as to prevail upon many to subscribe to 
 the blasphemy, and deny the Maker of the universe to be 
 God, professing another greater deity, and a creator of greater 
 worlds; and yet all this sort of men ,go by the name of 
 Christians, as I have already said ; just like the philosophers 
 who, though they differ never so much in principles, yet all 
 take upon them the common title of philosopher. But whether 
 these heretics are really guilty of those cursed and scandalous 
 actions, which are industriously spread abroad about Chris- 
 tians, such as putting out the candles, and promiscuous 
 copulations, and the devouring of human flesh, I cannot say ; 
 but this I am sure of, that you do not harass and destroy them 
 as you do us for these detestable doctrines.^ But I have 
 
 ^ Because the reader will meet with this horrid charge against Christians 
 in all these Apologies, of promiscuous mixtures, and devouring an infant at 
 their meetings, I think it will not be impertinent in this place to acquaint 
 him Avith the grounds of such false and malicious accusations. Origen 
 fathers them upon the Jews, as if they had invented them on purpose to 
 bring Christianity into disgrace ; "and these lies," said he, "succeeded so 
 well, that even some in his time would not hold the least conversation with 
 a Christian ; but though the Jews had malice enough to invent anything to 
 the prejudice of Christians, yet I can hardly be persuaded that all this 
 was pure lie and invention without any ground. We know that in the 
 most early times of the gospel there were several sorts of heretics, such 
 as Simon Magus, Menander, Marcion, Marcus, Basilides, etc., who all 
 covered themselves over with the gilded name of Christians, and yet were 
 all guilty of these horrid abominations charged upon Christians in general.' 
 Irenaeus, adv. Hares, lib. i. c. i. p. 28, and c. ix. p. 70, reports that they 
 debauched in private the woman which they had perverted and brought 
 over to their sect (as many with shame and sorrow acknowledged upon 
 their return to the Church) ; and not only so, but they openly married 
 the women they had seduced from their husbands, and laughed at the 
 chaste and orthodox Christians as a parcel of blockheads, styling them- 
 selves the pure, the perfect, and the seeds of election, Clemens Alex- 
 
(36) The First Apology of Justin Martyr. 
 
 composed a treatise of all these heresies, which I am ready to 
 produce for your satisfaction, if you are ready to peruse it. 
 
 XXXVI. But we who are truly Christians are so far from 
 maintaining any unjust or ungodly opinions, that exposing of 
 infants, which is so much in practice among you, we teach to 
 be a very wicked practice; first, because we see that such 
 children, both girls and boys, are generally all trained up for 
 the service of lust ; for as the ancients bred up these foundlings 
 to feed cows, or goats, or sheep, or grass-horses, so now-a-days 
 such boys are brought up only to be abused against nature ; 
 and accordingly you have a herd of these women and effeminate 
 men, standing prostitute for sale in every nation ; and you 
 traffic with such kind of cattle, and take toll and custom for 
 
 andrinus, likewise, Strom, lib. iii. p. 430, tells the same story of the 
 Carpocratians that Minutius Felix does of the Christians, namely, that 
 both men and women used to meet at supper in imitation of the love- 
 feast, and after they had been w'ell warmed with meat and drink, put out 
 the candles and promiscuously mixed with one another. And Epiphanius 
 tells us of the Gnostics, Hceres. xxvi. p. 42, that they had their wives in 
 common, and when a stranger of their own sect came to them, both men 
 and women had a sign to know one another by ; for by stretching out 
 their hands by way of salutation, and by tickling each other in the ball of 
 their hand, they knew the stranger to be of their party. Amongst their 
 brethren, the Carpocratians, they were wont to mark their disciples and 
 proselytes under the right ear with a slit or hole ; and this agrees with the 
 charge of the heathens, that they knew one another at first sight by privy 
 marks and signs, which perhaps is referred to Minutius Felix. Besides, 
 Epiphanius, Hceres. xxvi. p. 43, tells us that the Gnostics at their meetings 
 were wont to take an infant begotten in their promiscuous mixtures, and 
 beating it in a mortar, to season it with honey and pepper, and some other 
 spices and perfumes to make it palatable, and then like swine or dogs to 
 devour it, and this they accounted their " perfect passover. " Now this being 
 the practice of these abominable heretics, who had the forehead to style 
 themselves Christians, it is no wonder if both Jews and Gentiles, who were 
 greedy of any occasion to blacken the Christians, should load them all in 
 general with these detestable crimes, either not knowing them to be false, 
 or else not willing to distinguish between Christians true or false. 
 
The First Apology of Justin Martyr. (37) 
 
 their wickedness, when all such monstrous practices ought to 
 be quite and clean rooted out of the world. And besides, 
 whoever has to do with such wicked creatures, not only defiles 
 himself with a mixture repugnant to all the laws of religion 
 and temperance, but it is a great chance that the sinner does 
 not pollute himself with some of his own children or nearest 
 relations. Some there are who prostitute their own wives and 
 children, and others are cut pubHcly for pathic obscenity, and 
 their instruments made a sacrifice to the mother of the gods. 
 And of all the established deities among you, a painted ser- 
 pent is the greatest symbol and mystery. And such actions 
 as you commit in the face of the sun, and are creditable vices 
 among you, as if you had not one spark of divine light left, 
 those you charge upon us ; though this charge will do no harm 
 to us, who are entire strangers to such sins, but to the doers 
 of them only, and to such as falsely lay them to the charge of 
 Christians. But the ringleader and prince of evil spirits is by 
 us called the serpent, and Satan, and false accuser, as you 
 may easily find from our Scriptures, who together with all his 
 host of angels, and men like himself, shall be thrust into fire, 
 there to be tormented, world without end, as our Christ has 
 foretold ; and the reason why God has not done this already 
 is out of mercy to such of mankind as He foresees will repent 
 and be saved ; some of which are now in being, and others 
 as yet unborn. And from the beginning He made mankind 
 intelligent and free creatures, fit for the choice and practice of 
 truth and goodness, so that every sinner should be without 
 excuse before God ; for we are endued with reason, and formed 
 for contemplation. If any one, therefore, shall disbelieve the 
 providence of God, or shall deny His existence, notwithstand- 
 ing the evidence of His world, or assert Him to be a Being 
 delighted with wickedness, or as unactive as a stone, and that 
 vice and virtue are nothing in themselves, and depend only 
 upon the opinions of men ; this, I say, is a consummate piece 
 of impiety and injustice. And another reason against ex- 
 
{^S) The First Apology of Jti^stin Martyr. 
 
 posing infants is, that we are afraid they should perish for 
 want of being taken up, and so bring us under the guilt of 
 murder. 
 
 XXXVII. Moreover, the end of Christians in marrying is 
 the Christian education of their children, and such as refuse 
 to marry contain themselves perpetually within the bounds of 
 chastity. And to give you a very persuasive and sensible argu- 
 ment that promiscuous copulation is not one of the mysteries in 
 practice amongst us, a Christian youth sent a petition to Felix, 
 the President of Alexandria, to give a surgeon leave to cut 
 him ; for without leave from the president such kind of opera- 
 tions are interdicted ; but when Felix would not sign the 
 petition, the youth persisting in his resolution, at length satis- 
 fied his conscience and those about him who were of his mind, 
 by performing the operation upon himself. I do not think 
 it improper in this place to put you in mind of the late 
 Antinous, whom all were prevailed upon by fear to worship 
 as a god, notwithstanding they well knew what he was, and 
 whence his original. But lest any one should object that we 
 can show no reason why our Christ should not be looked upon 
 as a mere man, and His miracles the effects only of magic, 
 and therefore cried up for the Son of God, I shall enter upon 
 the proof of His divinity, not so much trusting to the reports 
 of men as the predictions of prophets, and necessitated to 
 believe, because we see things with our own eyes already ful- 
 filled according to these predictions, and a fulfilling on every 
 day ; and this, I believe, you yourselves will grant to be the 
 strongest demonstration of the truth imaginable. 
 
 XXXVIII. There were of old, among the Jews, certain 
 prophets of God, by whom the prophetic spirit made procla- 
 mation of things to come long before they were in being ; 
 these prophecies, just as they were delivered, were committed 
 to writing by the prophets themselves in their own Hebrew 
 
The First Apology of Jtistin Martyr. (39) 
 
 mother tongue, and the books put into the custody of the 
 kings of Judea then in being. When Ptolemy, therefore, 
 king of Egypt, was setting up his library, and very inquisitive 
 about the most curious collection of all sorts of books, being 
 informed of these prophetic writings, he despatched an 
 ambassador to the Jewish high priest,^ who was at that time 
 invested with the regal power, to request of him a present of 
 these prophecies, and accordingly the royal high priest sent 
 them in their original language ; but the contents of these 
 books being not intelligible to the Egyptians in the Hebrew 
 tongue, he sent a second embassy to desire him to send over 
 men to translate them into Greek ; and by these means these 
 books are in being with Egyptians to this day, and this trans- 
 lation is in the hands almost of every Jew all the world over ; 
 which, though they read, they understand not, but blindly 
 take Christians for their enemies, and whenever it is in their 
 power treat us as cruelly as you do, which I doubt not but 
 you will readily grant me. For in the last Jewish war, 
 Barchochebas, the ringleader of the revolting Jews, ordered 
 the Christians only to be dragged to the most grievous tor- 
 ments unless they would renounce and blaspheme Jesus 
 Christ. 
 
 ^ Tu Tuv '\ovhce,lu)'i Tori (iaffiXivovrt 'llpc-j^ri. This is another passage 
 which that " Orbillius Patrum," John Daille, has chosen to expose what 
 he thinks to be the nakedness of this Father ; for (says he) Justin Martyr, 
 speaking of the translation of the seventy interpreters, affirms that Ptolemy, 
 king of Egypt, sent his ambassadors to Herod, king of Judsea, whereas 
 the truth of the story is, that he sent to Eleazar the high priest, two 
 hundred forty and odd years before Herod came to be king of Judaea. 
 Dr. Grabe, who makes it his business to do justice to the primitive 
 Fathers, who deserve so well of the Christian world, well knew that 
 his Justin was a person too well qualified to be guilty of so notorious an 
 oversight in point of chronology, and in a matter so near his own time, 
 has by a happy conjecture restored him to himself by substituting 'npi7 
 instead of'Hpuoyi, which, no doubt, was a blunder in the transcriber. Vzd. 
 notes upon this place. 
 
(4o) The First Apology of Jicstin Martyr. 
 
 XXXIX. Now in these books of the prophets we find it fore- 
 told that there was One a-coming into the world Who, being 
 born of a virgin, and grown up to man's estate, should cure 
 every disease and malady' in nature, and raise the dead, and 
 be treated with spite and ignominy, and at length this Jesus 
 our Christ should be fastened to a cross, and die, and rise 
 again, and ascend up into heaven, and that He was truly the 
 Son of God, and should be worshipped under that title, and 
 that He should send out some to preach these tidings to 
 every nation, and that the Gentiles should come over to the 
 faith in greater numbers than the Jews ; and these very pro- 
 phecies went of Him before His coming, some five thousand, 
 some three, some two, some one thousand, and some eight 
 hundred years only ; ^ for in these succeeding generations there 
 was a succession of some prophets or other. 
 
 XL. And the great prince of prophets, Moses, thus expressly 
 signified : " The sceptre shall not depart from Judah, nor a 
 lawgiver from between his feet, until Shiloh come ; and unto 
 Him shall the gathering of the people be ; binding His foal 
 unto the vine, and washing His garments in the blood of 
 grapes" (Gen. xlix. lo, ii). It is incumbent therefore upon 
 you to make diligent inquiry how long the Jews had a prince 
 or ruler properly their own, and you will find, until the ap- 
 pearance of Jesus Christ our Master, the great Expositor of 
 these prophecies, little understood before ; and you will see it 
 exactly verified according to what the divine, holy, and pro- 
 phetic Spirit foretold by Moses, " That a lawgiver should not 
 depart from Judah, until Shiloh come ; " for Judah was the 
 father of the Jewish nation, and from whom they took the 
 name of Jews. But after the coming of Shiloh, you your- 
 selves reigned over the Jews, and reduced their whole kingdom 
 
 1 *' Some five thousand, some three," etc. The more curious will find 
 the chronology of these several periods adjusted by Dr. Grabe in his notes 
 upon this place. 
 
The First Apology of Justin Martyr. (41) 
 
 into a Roman province ; that part of the prophecy which says 
 " that unto Him shall the gathering of the people be," or " that 
 He shall be the expectation of the Gentiles," denotes the 
 general expectation of His second coming, — a truth your own 
 eyes bear witness to, and the thing proves itself; for you see 
 all sorts of men big with the hopes of His second coming in 
 glory, Who was crucified in Judaea, after which crucifixion you 
 immediately became masters of their whole country. 
 
 XLI. Moreover, *' the binding His foal unto the vine, and 
 washing His garments in the blood of grapes," was a significative 
 symbol of what Christ was to do and suffer ; for there stood 
 the foal of an ass tied to a vine at the entrance of a certain 
 village, which He ordered His disciples to go and bring Him, 
 upon which He got and rode into Jerusalem, where the stately 
 temple of the Jews then was, which you since have razed to 
 the ground ; and to fulfil the sequel of the prophecy He was 
 afterwards crucified. For " washing His garments in the blood 
 of grapes " prefigured the passion He was to undergo, purify- 
 ing by His blood such as should believe in Him ; for what, 
 by the prophet, the Divine Spirit calls His garments are the 
 faithful, in whom the Logos, the seed of God, dwells.^ " The 
 blood of grapes " typifies that He Who was to come should have 
 blood, but not of human, but of divine generation ; and the 
 first power next to God the Father, and Lord of all, is His 
 Son the Logos ; but how this Logos was incarnated and made 
 
 ^ To <^upa Tou @scv iTTspfict, x'oyos. I take the liberty to dissent from 
 Dr. Grabe in this place, who thinks that -prnv(jt.a. ought to be restored in 
 the room of (r-^ripfAK, because of the word oIku; but Christ is said to dwell in 
 the faithful as well as the Holy Spirit. Ka,Toi)iY>!ra.i tov Xpitrrov ^ik rn? -r'^rnui 
 \m rcili xap^ixi; vficuv, '* that Christ may dwell in your hearts by faith " (Eph. 
 iii. 17), and in many other places to the same purpose. But, moreover, the 
 main design of Justin in this prophecy is to establish the divine generation 
 of Christ, and therefore he emphatically calls Him to ^ecpa tov @iou ff^ipf^a, 
 " the seed of God," in opposition to xv^pu^rnov o-Tip/xa, " the seed of man," 
 which immediately he twice repeats in expounding the blood of the grape. 
 
(42) The First Apology of Justin Martyr. 
 
 man shall be declared in order. But as man had no hand 
 in making the blood of the grape, but God only, so this is 
 an emblem that the blood of the Logos was of no human 
 extraction, but descended from the power of the Most High, 
 as I have already declared. 
 
 XLII. Isaiah, another prophet, foretells the same things, 
 but in other words : " There shall come a Star out of Jacob, 
 and a Rod shall come forth out of the root of Jesse, and to 
 it shall the Gentiles seek " (Isa. xi. i, 10).^ Now this shining 
 Star out of Jacob, and this Rod out of the root of Jesse, is 
 Christ ; for He was conceived by the power of God, and born 
 of a virgin of the seed of Jacob, the father of Judah, from 
 whence arose the Jewish nation ; and Jesse, according to his 
 oracle, was reckoned among His ancestors, but He was the son 
 of Jacob and Judah in a lineal succession. 
 
 XLIII. Again, concerning His being to be born of a virgin, 
 hear the express words of the same prophet Isaiah, and they 
 are these : " Behold, a virgin shall conceive, and bear a Son, 
 and shall call His name Immanuel," that is, " God with us " 
 (Isa. vii. 14). For such things as were incredible and impossible 
 to be, in the opinions of men, God by the prophetic Spirit 
 foretold should be ; that' when they found such things in 
 being, the very predictions should make it hardly possible to 
 disbelieve them. But that such as understand not the pro- 
 phecy before us, may not turn to the objections upon us which 
 we charge upon the poets, and father this conception upon a 
 lustful Jove, I shall endeavour to set the words in a clearer 
 light. This expression, therefore, "Behold, a virgin shall con- 
 ceive," manifestly declares that a virgin shall conceive without 
 any carnal concurrence, for upon that she must cease to be 
 a virgin ; but the power of God coming down upon the virgin 
 
 AvaT-sAtr «<rT/)av e| 'lxxu(i. See Dr. Grabe's conjecture upon this 
 propliecy. 
 
The First Apology of Justin Martyr. (43) 
 
 overshadowed her, and made her conceive in the pure state 
 of virginity; and the angel of God which was sent to her, 
 delivered his embassy in these words : " Behold, thou shalt 
 conceive in thy womb by the Holy Ghost, and bring forth a 
 Son, and He shall be called the Son of the Highest, and thou 
 shalt call His name Jesus, for He shall save His people from 
 their sins " (Luke i. 31, 35; Matt. i. 21), as the evangelists 
 have taught us, whom we believe, and the rather because the 
 prophetic Spirit by the same Isaiah has foretold He should be 
 born, just as we have now declared. By the " Spirit and power 
 of God," we ought to understand the very Logos, who, accord- 
 ing to the aforesaid prophet Isaiah, is the "first-begotten of 
 God." ^ This Spirit coming down and overshadowing the virgin, 
 did impregnate her, not in a carnal way, but by a power 
 divine. Jesus is an Hebrew word, and in Greek o-wttjp, that 
 is, Saviour, in allusion to w^hich the angel delivered himself 
 thus to the virgin, " And thou shalt call His name Jesus, for 
 He shall save His people from their sins." 
 
 XLIV. That the prophets were inspired by nothing but the 
 divine Wisdom or Logos, Who could foresee things at such a 
 distance, is what I believe you yourselves will grant me ; but 
 where this Logos was to be born, hear what Micah, another 
 prophet, says, and thus it stands : " And thou, Bethlehem, 
 in the land of Judah, art not the least among the princes of 
 Judah ; for out of thee shall come a Governor That shall rule 
 My people Israel." ^ Now this Bethlehem, w^here Christ Jesus 
 was born, is a certain village in Judaea, about thirty-five fur- 
 longs from Jerusalem, as you may see in the censual tables of 
 Cyrenius, the first Prefect of Judaea ;2 and how Christ after 
 
 ^ See Dr. Giabe's conjecture about the corruption of this place. 
 
 2 Mic. V. 2, as it is cited by St. Matt. ii. 6. 
 
 ^ 'ETTirpoTov. For the understanding of this word Dr. Grabe refers to 
 Grotius in c. ii. Luc. And whoever desires to see more may consuh Vales. 
 upon Emeh. Hist. lib. i. c. v., and Montac. Apparat. iv. p. 156, etc. 
 
(44) T^i'^ /^?>i"^ Apology of f test in Martyr. 
 
 He was born lived in obscurity, and how this obscurity of Hfe 
 was foretold likewise, we have our prophets to show, for thus 
 they speak ; ^ 
 
 XLV. " Unto us a Child is born, and a young Man given, 
 and the government shall be upon His shoulders " (Isa. ix. 6). 
 Now this was a prophetic description of the power of the 
 Cross, to which He applied His shoulders at His crucifixion, 
 as I shall manifest in the progress of this discourse. And 
 again, the same Isaiah, as he was moved by the prophetic 
 Spirit, says, " I have spread out My hands to a rebellious gain- 
 saying people, which walketh in a way that is not good " (Isa. 
 Ixv. 2). "They ask of me the ordinance of justice ; they take 
 delight in approaching to God " (Isa. Iviii. 2). And by another 
 prophet, in other words. He spake thus : " They pierced My 
 hands and My feet, and upon My vesture did they cast lots " 
 (Ps. xxii. 16, 18). But David, both a king and a prophet, who 
 spake this, suffered nothing like it ; but the hands of Jesus 
 Christ were pierced and extended upon a Cross, while the Jews 
 reviled and denied Him to be the Christ. For, according to 
 the prophet, they led Him to the judgment-seat, and flouted 
 Him, saying : " Thy judgment be upon us." ^ "They pierced 
 His hands and feet " refers to the nails that fastened them to 
 the cross ; and when they had crucified Him, the crucifiers 
 "parted His garments, and upon His vesture did they cast lots;" 
 and for the truth of this you may satisfy yourselves from the 
 acts of Pontius Pilate ; and how literally it was prophesied 
 that He should make His entrance into Jerusalem upon the 
 foal of an ass, I shall lay before you in the words of the prophet 
 Zechariah : ^ " Rejoice greatly, O daughter of Zion ; shout, O 
 
 ^ Here is a deficiency, and of what, consult Dr. Grabe. 
 
 2 Matt, xxvii. Here you have not the very words, but the sense only, 
 as Justin often does cite in this manner. 
 
 ^ T«u ^i>(poviov. Here is another terrible oversight charged upon our 
 Martyr by John Daille, namely, that he quotes this prophecy out of 
 
/ 
 
 The First Apology of Justin Martyr. (45) 
 
 daughter of Jerusalem : behold, thy King cometh unto thee, 
 meek, and sitting upon an ass, and a colt the foal of an ass."^ 
 
 XLVI. But when you hear the prophets speaking, as it 
 were, under the names of different persons, you must not look 
 upon the men who speak so much as upon the divine Logos 
 who inspires them ; for sometimes He personates a prophet, 
 sometimes He speaks in the person of God, the Lord and 
 Parent of the universe, sometimes in the person of Christ, 
 sometimes under the representation of the people in confer- 
 ence with the Lord or His Father ; and there is nothing more 
 familiar than this way of introducing several persons speaking, 
 though the whole was composed by one, even among your 
 own writers. Now the Jews, not animadverting to this manner 
 of personating in the prophetic writings which they had in 
 keeping, overlooked Christ, even before their eyes, and mortally 
 hate us who affirm Him already come, and to have been 
 crucified, and prove it demonstrably to have come to pass 
 according to the prophets' predictions. 
 
 XLVn. A plain example of which, you have in the words of 
 Isaiah the prophet just now mentioned, delivered in the person 
 of God the Father : " The ox knoweth his owner, and the ass 
 his master's crib : but Israel doth not know. My people doth 
 not consider. Ah, sinful nation, a people laden with iniquity, 
 a seed of evil-doers, wicked children, ye have forsaken the 
 Lord " (Isa. i. 3, 4). And again, elsewhere, the prophet speaks 
 in the person of the Father : " What is the house ye build 
 unto Me ? saith the Lord ; the heaven is My throne, and the 
 
 Zephaniah, which is only to be found in the prophet Zechariah ; but had 
 this censor been as good at mending as he is at making holes, he might 
 have found this very prophecy cited by Justin from out of Zechariah ; for 
 thus he speaks: •XfoK^n'rivSn V% v'pro Zet^uplov Ivns ruv '^u'^iKot,^ — ovtm; — 
 X^'Tpi tripd^px Svya.'Tip Ztuv, etc. Dial, cum Tryph. p. 273. 
 ^ Zech. ix. 9, according as they are cited by Matt. xxi. 5. 
 
(46) The First Apology of Justin Alai^tyr. 
 
 earth is My footstool" (Isa. Ixvi. i). And again, elsewhere : 
 " Your new moons and Sabbaths My soul hateth ; your great 
 day of fasting and resting I cannot away with ; when you come 
 to appear before Me, I will not hear you ; your hands are full 
 of blood, bring no more vain oblations ; incense is an abomi- 
 nation unto Me ; I am full of the fat of lambs, and the blood 
 of goats ; who has required these at your hands ? " (Isa. i. 
 11-15). "But loose the bands of wickedness, and undo 
 the heavy burdens; bring the poor that are cast out of thy 
 house, and cover the naked, and deal thy bread to the 
 hungry" (Isa. Iviii. 6, 7). And what these commands of God 
 by His prophets were you may understand by these examples. 
 
 XLVIII. When the prophetic Spirit speaks in the person of 
 Christ, He speaks in this wise : " I have spread out My hands 
 to an incredulous and gainsaying people, which walketh in a 
 way that is not good " (Isa. Ixv. 2). And again : " I gave My 
 back to the smiters, and My cheeks to them that struck them ; 
 I hid not My face from shame and spitting. For the Lord 
 God will help Me, therefore shall I not be confounded ; there- 
 fore have I set My face like a flint, and I know that I shall 
 not be ashamed. He is near that justifieth Me" (Isa. 1. 6, 7, 8). 
 And again : " They parted My garments among them, and cast 
 lots upon My vesture; they pierced My hands and My feet" 
 (Ps. xxii. 16, 18). " I laid Me down and slept, and rose again, 
 for the Lord raised Me" (Ps. iii. 5). And again : " They shoot 
 out the lip, and shake the head, saying, Let the Lord deliver 
 him " (Ps. xxii. 8, 9). All which you may plainly see was 
 fullilled in Christ by the Jews ; for while He was crucifying 
 they distorted their lips, and wagging their heads, said, '' He 
 that raised the dead, let Him save Himself" (Matt, xxvii. 39). 
 
 XLIX. When the prophetic Spirit personates a prophet in 
 foretelling things to come, He speaks thus : " Out of Sion shall 
 go forth a law, and the Word of the Lord from Jerusalem, 
 
The First Apology of Jjistin Martyr. (47) 
 
 and He shall judge among the nations, and shall rebuke many 
 people, and they shall beat their swords into ploughshares, 
 and their spears into pruning-hooks ; nation shall not lift up 
 sword against nation, neither shall they learn war any more " 
 (Isa. ii. 3, 4). And that this scripture was thus fulfilled you 
 have good grounds to beKeve ; for there went out of Jerusalem 
 into the world men in number but twelve, and those, too, men 
 of no learning and of as little eloquence; but they went forth 
 in the power of God, and published to every nation that they 
 were sent to instruct them in the word of God, and sent by 
 Christ. And this has had so good an effect that we, who 
 heretofore were continually devouring each other, will not now 
 so much as lift up our hand against our enemies, nor tell an 
 untruth to escape those that are hunting after our blood, but 
 cheerfully confess Christ, and as cheerfully go to execution for 
 so doing, though we might easily come off by the help of that 
 mental reservation in your poet, " My tongue has sworn, but 
 my mind has not."i But now if the soldiers you list, and who 
 article with you to be true, can prefer their plighted troth 
 before all the endearments of life, parents, country, and every 
 relation, — if they can stake their all upon their allegiance to 
 you, who can reward them with nothing incorruptible, — how 
 ridiculous would it be in Christians, we whose souls are set 
 upon nothing but the joys of immortality, not to charge 
 through every affliction for the prize we so passionately desire, 
 and which we are sure to be crowned with by Him who is able 
 to give ! 
 
 L. Hear also in what manner the prophetic Spirit delivers 
 Himself, by the mouth of him who was both prophet and 
 king, concerning the preachers of the gospel and the pub- 
 lishers of Christ's coming into the world : " Day unto day 
 uttereth speech, and night unto night showeth knowledge. 
 There is no speech nor language where their voice is not 
 
 ^ Evrip, Hip. 
 
(48) The First Apology of Justin Martyr. 
 
 heard ; their sound is gone out through all the earth ; and their 
 words to the end of the world. In them hath He set a tabernacle 
 for the sun, which is as a bridegroom coming out of his chamber, 
 and rejoiceth as a giant to run his course" (Ps. xix. 2-5). 
 
 LI. Should I add more of David's prophecies to these I 
 have already produced, I am of opinion it might be both per- 
 tinent and useful ; for from hence you might take a survey of 
 that kind of life which the prophetic Spirit exhorts men to, and 
 you might see Herod the king of the Jews, and the Jews 
 themselves, and Pilate your procurator of Judaea, and his 
 soldiers, all conspiring against Christ ; and how it was foretold 
 that, in spite of all this opposition, every nation should come 
 at length to believe in Him. And here likewise you may see 
 how God calls Him His Son, and promises to subdue all His 
 enemies unto Him, and how the devils should labour with all 
 their might to hide themselves from the power of God, the 
 Parent and Lord of all things, and from the power of His 
 Christ ; and lastly, how God should invite all men to repent 
 before the coming of the day of judgment. The words of 
 prophecy are these : "Blessed is the man that walketh not in 
 the counsel of the ungodly, nor standeth in the way of sinners, 
 nor sitteth in the seat of the scornful. But his delight is in 
 the law of the Lord ; and in His law doth He meditate day 
 and night. And he shall be like a tree planted by the rivers 
 of water, that bringeth forth fruit in his season ; his leaf shall 
 not wither; and whatsoever he doeth shall prosper. The 
 ungodly are not so : but are like the chaff which the wind 
 driveth away. Therefore the ungodly shall not stand in the 
 judgment, nor sinners in the congregation of the righteous. 
 For the Lord knoweth the way of the righteous : but the way 
 of the ungodly shall perish. Why do the heathen rage, and 
 the people imagine a vain thing? The kings of the earth 
 stood up, and the rulers took counsel together, against the 
 Lord, and against His Christ : Let us break their bonds 
 
' The First Apology of J2cstin Martyr. (49) 
 
 asunder, and cast away their cords from us. He that sitteth 
 in the heavens shall laugh : the Lord shall have them in 
 derision. Then shall He speak unto them in His wrath, and 
 vex them in His sore displeasure. Yet have I set my King 
 upon my holy hill of Sion. I will declare the decree : the 
 Lord hath said unto me, Thou art my Son ; this day have I 
 begotten Thee. Ask of me, and I shall give Thee the heathen 
 for Thine inheritance, and the uttermost parts of the earth for 
 Thy possession. Thou shalt break them with a rod of iron ; 
 Thou shalt dash them in pieces like a potter's vessel. Be wise 
 now therefore, O ye kings : be instructed, ye judges of the 
 earth. Serve the Lord with fear, and rejoice with trembling. 
 Obey His doctrine, lest the Lord be angry, and ye perish from 
 the right way, when His wrath shall be kindled on a sudden. 
 Blessed are all they that put their trust in Him." ^ 
 
 LH. And again, in another prophecy, which the prophetic 
 Spirit delivered by the same David concerning Christ's king- 
 dom, which was to commence just after His crucifixion. He 
 speaks in this wise : " Sing unto the Lord all the whole earth, 
 and be telling of His salvation from day to day. For the Lord 
 is great, and cannot worthily be praised : He is more to be 
 feared than all gods, for all the gods of the heathen are but 
 the idols of devils ; but it is the Lord that made the heavens. 
 Glory and worship are before Him, power and honour are in 
 His sanctuary. Ascribe unto the Lord, the Father everlasting, 
 worship and power ; bring presents, and come into His courts. 
 Let the whole earth stand in awe of Him, and be made so fast 
 in His worship that it cannot be moved. Let them rejoice 
 among the nations, for the Lord reigneth from the tree " ^ (Ps. 
 xcvi. i-ii). 
 
 ^ Ps. i. and ii. 
 
 2 Vid. Dial, cum Tryph. p. 298. And in allusion to the Cross are those 
 words in the Book of Wisdom, "Blessed is the Word whereby righteous- 
 ness Cometh " (Wisd. xiv. 7). 
 
(5o) The First Apology of Justin Martyr. 
 
 LI II. But because the prophetic Spirit speaks of futurities 
 and things past, and lest this should prove any offence in the 
 reader's way, I shall clear it a little more particularly. I say, 
 then, that what the Spirit knows must certainly come to pass 
 He declares as already fulfilled; and that we are thus to 
 understand His words will be very evident, if you reflect a 
 little upon the passages I have quoted; for David, about iioo 
 years ^ before the crucifixion of Christ in our flesh, gave out the 
 prophecies aforesaid, and not one, either of his predecessors or 
 successors, were ever crucified, or brought such glad tidings to 
 the Gentile world. But our Jesus Christ, after His crucifixion 
 and death, rose again and ascended into heaven and entered 
 upon His kingdom ; and what He proclaimed to all nations by 
 His apostles spreads a universal joy upon the hearts of such 
 as are in expectation of that immortality which is brought to 
 light by His gospel. 
 
 LIV. But lest any should collect from what has been said 
 that we are assertors of fatal necessity, and conclude that pro- 
 phecy must needs infer predestination,^ we shall clear ourselves 
 as to this point also. For we learn from these very prophets 
 
 ' A«i3}5 £T£(r; Xi^xloii kx] vivTaxoffloi;. Here again Dr. Grabe has wiped 
 off a sad blemish, which the aforesaid John Daille would fix upon Justin in 
 point of chronology, and has plainly proved it to be an error in the scribe. 
 See the notes upon this passage. 
 
 2 That the pagans were very much inclined to infer, with the Stoics, a 
 fatal necessity from the prediction of things to come, is evident from what 
 Origen replies to Celsus upon this subject. Orig. contra Cels. lib, ii. p. 72. 
 I know that our Martyr is thought hardly of for magnifying the power of 
 man's will, but this is notoriously evident to have been the current doctrine 
 of the Fathers, through all the first ages till the rise of the Pelagian con- 
 troversy, though they all acknowledged x'^P'^ l^xiptvov a mighty assistance 
 of divine grace to raise up the soul for divine and spiritual things. And 
 Justin tells his adversary, that it is vain for man to think of rightly 
 understanding the prophets unless he be assisted ^£t« f^iyxX'/is x^piro; rvit 
 -Trctpk @icv, "by a mighty grace derived from God." Dial, aim Tryph. 
 P- 319- 
 
The First Apology of Justin Martyr, (51) 
 
 that rewards and punishments are to be distributed in propor- 
 tion to the merits of mankind, and it is a truth we ourselves 
 profess. For if it be not so, but all things are determined 
 by fate, then farewell freedom of will; and if this man is 
 destined to be good, and that evil, then neither the one nor the 
 other can be justly approved or condemned ; so that unless we 
 suppose that mankind has it in his power to choose the good 
 and refuse the evil, no one can be accountable for any action 
 whatever. But to prove that men are good or evil by choice, 
 I argue in this manner. We see in the same person a transi- 
 tion to quite contrary actions ; but, now, was he necessitated 
 either to be good or bad he would not be capable of this 
 contrariety, nor so often vary from one to the other; besides, 
 there would not be this diversity of virtuous and vicious in the 
 world; for either we must say with you that destiny is the 
 cause of evil, — and then destiny would act contradictorily to 
 herself in being the cause of good, — or else I must say, what I 
 have said already, that you conclude virtue and vice to be in 
 themselves nothing, but to receive their estimate of good or 
 bad from the opinions of men only, which, according to right 
 reason, is a consummate piece of impiety and injustice. 
 
 LV. But this, I will tell you, is destiny, inevitable destiny, 
 that those who choose to walk in the paths of virtue shall meet 
 with proportionate returns of honour, and those who prefer the 
 contrary course shall be punished accordingly; for God has 
 not made man like trees or beasts, without the power of 
 election ; for he that has no hand in making himself good or 
 bad, but is born so ready made, is no proper subject for. the 
 distributions of justice ; for neither the good nor the evil are 
 such by themselves, but only as they are framed by the hand 
 of destiny. 
 
 LVI. Moreover, the Holy prophetic Spirit has instructed us 
 in the doctrine of free-will by Moses, who introduces God, 
 
(52) The First Apology of Jttstin Martyr. 
 
 speaking to the new-made man in this manner : " Behold, 
 good and evil is before you; choose the good."^ And again, 
 by another prophet, Isaiah, He speaks to the same effect in 
 the person of God, the Father and Lord of the universe : 
 "Wash ye, make you clean, put away the evil of your doings, 
 learn to do well, judge the fatherless, and plead for the 
 widow. Come now, and let us reason together, saith the 
 Lord : Though your sins be as scarlet, they shall be as white as 
 snow ; though they be red like crimson, they shall be as wool. 
 If ye be willing and obedient, ye shall eat the good of the 
 land : But if ye refuse and rebel, the sword shall feed upon 
 you: for the mouth of the Lord hath spoken it" (Isa. i. 16-20). 
 And whereas it is said that the " sword shall feed upon you," 
 and not that the disobedient shall be cut off by swords, I must 
 tell you, by the by, that the " sword of God " is fire, which 
 shall prey upon those who have made wickedness their choice, 
 and therefore He says, " The sword shall feed upon you ; the 
 mouth of the Lord hath spoken it." Whereas had He spoken 
 of a common sword which cuts off, and despatches in a 
 moment. He would not have used the word "feeding upon," 
 which intimates a gradual destruction. 
 
 LVII. When Plato therefore said " that the blame lies at 
 his door who wills the sin, but God wills no evil,"^ he borrowed 
 the saymg from Moses ; for Moses is older than any of your 
 Greek writers;^ and as to all their notions about the immortality 
 of the soul, and punishments after death, and their divine 
 theories, and such-like doctrines, the philosophers and poets 
 plainly took their hints from the prophets, which they con- 
 sulted and built upon, and by this means the seeds of truth 
 
 ^ Deut. XXX. 15, 19, See Dr. Grabe's notes upon this. 
 
 2 Plat, de Repub. lib. x. p. 617, edit. Henr. Stephani. 
 
 ^ At the easiest computation, between Moses and Homer there are above 
 600 years ; nay, Cadmus, the first inventor of letters among the Grecians, 
 was some ages junior to Moses. 
 
The First Apology of Justin Martyr. (53) 
 
 seem to be scattered about the world ; but it is evident they 
 understood them not as they should do, from the manifold 
 contradictions amongst them. 
 
 LVIII. By maintaining, therefore, that future events have 
 been foretold by the prophets, we do not maintain that the 
 things foretold came to pass by any fatal necessity, but from 
 that divine prescience which foresees all the actions of men, 
 without necessitating them to act. And since a just retri- 
 bution of rewards and punishments is a current opinion in the 
 world, God has been pleased to second this notion by the 
 prophetic Spirit, the more to awaken mankind and to print a 
 future judgment perpetually upon their minds, and withal to 
 show that His providence is concerned about us, and observes 
 all our actions. 
 
 LIX. But it was brought about by devil-craft to be made a 
 capital crime to read the books of Hystaspes Sibylla,^ and the 
 
 ^ The great objection against the Sibylline oracles, etc., is, that they so 
 plainly and expressly foretell Christ to the heathen world ; as plainly, if not 
 more than the prophets did to the Jews ; but was not Christ as manifestly 
 foretold by Balaam, the Aramitic sorcerer, as by the prophet Isaiah ? Did 
 not Job, who was not of Israel, speak of the great article of the resurrec- 
 tion ? (xix. 25). Did not Daniel in his captivity communicate his pro- 
 phecies to the Gentiles as well as the Jews ? And was not a prophet sent 
 to Jeroboam, an Israelite indeed by birth, but a pagan in religion ? All 
 which plainly prove that God never delivered Himself more plainly by His 
 prophets than when He transacted with Gentiles, and not with Jews. 
 And this likewise proves what Clemens Alexandrinus tells us in Stjv. c. vi. 
 p. 270, that as God raised up prophets among the Jews to bring them to 
 salvation, " Sic et selectissimum quemque e Paganis servare voluisse, 
 prophetas ipsis proprios, propria ipsorum dialecto excitando ; " and to these 
 Sibyls, Justin, Clemens, Origen, Eusebius, Lactantius, send the heathen 
 for the truth of Christianity, and laid so great a stress upon them, that they 
 were called Sibyllists. But now, had all these books of the Sibyls been 
 Christian forgeries (not to mention the baseness of such pious frauds 
 abominated by the first Christians), they would never have been so sillily 
 impudent as to have appealed to them before the emperors, and to the 
 
(54) The First Apology of Justin Martyr. 
 
 prophets, upon a presumption that men would not venture upon 
 such books for better information at the peril of their lives, but 
 rather sit down contented slaves to the powers of darkness. 
 But the devils missed their aim, for we are not only afraid to 
 read these scriptures, but, as you see, frankly offer them to 
 your perusal, presuming they may be well accepted by all \ but 
 if we gain a few only, we shall be great gainers, for God will 
 look upon us as good husbandmen, who have done our best, 
 and will reward us accordingly. 
 
 LX. But to return from this digression to the prophecies 
 
 whole world. And Origen would never have challenged Celsus, or any of 
 the heathens, to give a considerable instance where these books were inter- 
 polated by Christians, which, no doubt, they would have triumphantly 
 produced, had they any such interpolations to produce, Orig. contr. Cels. 
 lib. i. Moreover, it is certain that in Cicero's time the Sibylline pro- 
 phecies were interpreted by some in favour of Cassar, as predicting a 
 monarchy, Cic. Di7}. 1. ii., '^' Eum, quem revera regem," etc. "That if we 
 would be safe, we should acknowledge him for a king who really w^as so." 
 Which interpretation Cicero after Csesar's death was so much offended 
 with, that he quarrelled with the oracles and the interpreters, "Quamobrem 
 Sibyllam quidem sepositam," etc. " Wherefore let us shut up the Sibyl, and 
 keep her close ; that according to the decree of our ancestors, her verses 
 may not be read without the express command of the Senate." And then 
 adds, " Cum Antistitibus," etc. '* Let us also deal with the Quindecimviri 
 and the interpreters of these Sibylline books, that they would rather pro- 
 duce anything out of them than a king." And that in the Eclogue of 
 Virgil, "Ultima Cumaei venit," etc., written about the beginning of 
 Herod the Great, and flatteringly applied to Pollio's son Saloninus, speaks 
 of such a golden age and reuuvallon of eiU things, as cannot be fulfilled in 
 the reign of any earthly king, and in a strain prophetic. The same year 
 that Pompey took Jerusalem, one of the Sibyl oracles made a mighty 
 noise, viz., " That Nature was about to bring forth a king to the Romans." 
 And Suetonius, in his Life of Augustus, says, " That this so terrified the 
 Senate that they made a decree that none born that year should be educated, 
 and that those whose wives were with child applied the prophecy to them- 
 selves." And Appian, Plutarch, Sallust, and Ciceroall say that it w-as this 
 prophecy of the Sibyls which stirred up Cornelius Lentulus at that time, 
 he hoping ihat he was the man designed for this king of the Romans. 
 
The First Apology of Justin Martyr. (55) 
 
 concerning Christ, it was prophesied, that after His resurrection 
 God the Father of all things should take Him up into heaven, 
 there to reign till He had put down His spiritual enemies, the 
 whole host of darkness, under His feet, and till the number 
 should be fulfilled which He foreknew would be men of piety 
 and virtue, for whose sake He suspends the general conflagra- 
 tion. Hear the words of the prophet David to this purpose, 
 " The Lord saith unto my Lord, Sit Thou at my right hand until 
 I make Thine enemies Thy footstool. The Lord shall send the 
 rod of Thy strength out of Sion : rule Thou in the midst of 
 
 The words of Suetonius in the Life of Vespasian are very remarkable, 
 *'Percrebuerat oriente toto vetus et constans opinio, esse in fatis, ut eo 
 tempore Judsea profecti rerum potirentur ; " and to the same purpose are 
 those of Tacitus {Hist. 1. v.), " Pluribus persuasio inerat, antiquis Sacer- 
 dotum literis contineri, eo ipso tempore fore, ut valesceret oriens, pro- 
 fectique Judsea rerum potirentur." Now that which I look upon as the 
 most probable account of these express prophecies concerning Christ, I 
 mean how they came to be so rife among the heathens, is this, that the 
 Jews in their dispersion took all occasions to speak the most magnificent 
 things of their expected Messiah ; and that these prophecies, by the more 
 than ordinary grace of God, shone brighter and clearer upon their minds 
 during their captivity, as the great support to them under their exile ; and 
 that the Jewish oracles came to be admitted into the Sibylline books laid 
 up in the Capitol, I believe, was upon this occasion. Now the books of 
 Sibyls were of two kinds, those bought by Tarquin, and burnt with the 
 Capitol in the time of Sylla ; and these we find from Livy were full of 
 nothing but idolatry and superstition. But after the rebuilding of the 
 Capitol, there were others brought from Erythrsea by the' three ambassadors 
 deputed for that purpose ; and afterwards upon the same design were others 
 sent by Augustus, as Tacitus tells us, Annal. lib. vi., " Qusesitis Samo, Ilio, 
 Erythris, per Africam etiam et Siciliam et Italicas Colonias Carminibus 
 Sibyllas, datum Sacerdotibus negotium, quantum humana ope potuissent, 
 vera discernere." And to the same purpose Suetonius, Aug. c. 31. Now 
 who can doubt but in this search after the Sibylline oracles, many of the 
 Jewish prophecies were picked up (especially those famous ones concern- 
 ing the new king), and carried with the rest to Rome ; for after the first 
 were burnt with the Capitol, who could possibly distinguish the one from 
 the other ? And therefore Tacitus cautiously adds in the afore-cited passage, 
 "quantum humana ope potuissent." 
 
(56) The First Apology of Justin Martyr, 
 
 Thine enemies. Thy people shall be willing in the day of 
 Thy power, in the beauties of holiness ; from the womb have 
 I begotten Thee before the morning star " (Ps. ex. 1-3). 
 Now these words, "The Lord shall send the rod of Thy 
 strength out of Jerusalem," are predictive of that most powerful 
 doctrine, which the apostles after their departure from Jeru- 
 salem proclaimed to the whole world ; which very doctrine 
 we embrace and teach everywhere, though we know it is death 
 by your law to teach it, or so much as profess the name of 
 Christ. But if the Christian profession must still meet with 
 such bitter treatment, remember what I told you before, that 
 the farthest you can go is to take away our lives ; but the loss 
 of this life will certainly be no ill bargain to us. You, indeed, 
 and all such wicked enemies, without repentance, shall one day 
 dearly pay for this persecution in fire everlasting. 
 
 LXI. But lest men of perverse minds for the staggering of 
 Christian converts should object, that we ourselves allow Christ 
 not to have been born above an hundred and fifty years, in the 
 time of Cyrenius, and that He broached His doctrine under 
 Pontius Pilate ; and from hence cry out that all mankind 
 before the birth of Christ must consequently have been inno- 
 cent, I shall by way of prevention solve this doubt. One 
 article of our faith then is, that Christ is the First-begotten of 
 God, and we have already proved Him to be the very Logos, 
 or universal Reason, of Which mankind are all partakers ; and 
 therefore those who live by reason are in some sort Christians,^ 
 
 ^ For the better understanding of this passage, which is so severely 
 excepted against by Daille, Casaubon, and others, you are to observe in 
 what sense our Justin uses the word \oyoi ; and his notion is plainly this, 
 that Christ was the Eternal Xoyoi or Wisdom of His Father, the -koyo; 
 I'thiaiiTOi Kx, olffiwh;, the inward substantial Word of His Father, the 
 Fountain of Reason, as the sun is the fountain of light, and that from Him 
 there was a X'oyos or Reason naturally derived into every man, as a beam 
 and emanation of light from that sun ; to which purpose Origen, who is 
 exactly of the same opinion, expounds that of St. John, " In the beginning 
 
The First Apology of Jits tin Martyr. (57) 
 
 notwithstanding they may pass with you for atheists. Such 
 among the Greeks were Socrates and HeracHtus, and the like ; 
 and such among the barbarians were Abraham, and Ananias, 
 and Azarias, and Misael, and Ehas, and many others, whose 
 actions, nay, whose very names, I know, would be tedious to 
 relate, and therefore shall pass them over ; so, on the other 
 side, those who have lived in defiance of reason, were un- 
 christian, and enemies to the Logos, and such as lived 
 according to Him; but they who make reason the rule of 
 their actions are Christians, men of undaunted courage and 
 untroubled consciences, for whose sake the Logos, by the will 
 of God, the Father and Lord of all, was by the very power of 
 Himself made man in the womb of a virgin, ^ and was named 
 
 was the Logos, and the Logos was with God, and the Logos was God. 
 That was the true Light that lighteth every man that cometh into the 
 world," Orig. Cotii. in Joan. p. 25, "vide eliaui, p. 40. Upon this same 
 occdiSion ]\xsi\n, m hi?, Seco7id Apology, p. 46, calls Christ the toZ Tavro; 
 x'oyov, " the universal Word or Reason." And Heraclitus, and those who 
 lived according to reason in part, are here said to live xaTo. ffrip[/.a.TtKoZ 
 Xoyov fiipo;, according to the seminal word sown in their nature. Now, in- 
 asmuch as by this " Logos all things were created, that are in heaven and 
 that are in the earth " (Col. i. 16), the effect must in some measure par- 
 take of the efficient. The case then, in short, is no more than this, every 
 man is naturally endued with reason, as a light kindled from Him who is 
 the Logos or Wisdom of His Father, and may be so far said to partake of 
 Christ, the original Wisdom ; and so far as they live "after the image of 
 Him that created them," may be said xaru. Xoyov jiiouv, and in this sense 
 be called Christians, But Justin nowhere affirms that the Gentiles might 
 be saved without the entertainment of Christianity ; for in many places 
 in this Apology you find him denouncing eternal fire against such as 
 refuse to embrace the faith ; but only so far as those who never heard 
 of the gospel lived up to reason, so far were they akin to the original 
 Logos, and in some sort Christians. And that whatever was rightly taught 
 by Socrates among the Greeks, or by others among the barbarians, was in 
 effect done by the Logos Himself, " the Word made flesh." 
 
 ^ A/a Ivvk/xsm; tov Xoyov. Section 43, " The Spirit and Power of 
 God " which overshadowed the virgin, our Justin interprets to be the 
 Spirit and Power of the very Logos. And here again he says, the Logos 
 
(58) The First Apology of Justin Martyr. 
 
 Jesus, and was crucified, and died, and rose again from the 
 dead, and went again into heaven ; all which I have proved at 
 large, and is very intelligible to any person of honest under- 
 standing. And because enough has been said upon this 
 head, I shall proceed to others, which at present seem more 
 necessary. 
 
 begot Himself; and that of St. Luke i. 35, '^rnZf^'/. uyiov and ^vvetfin 
 v-^itrrov, " the Holy Spirit and the Power of the Most High." Tertullian 
 likewise expounds of the very Logos, adv. Prax. c. 26. This, I confess, 
 seemed to me at first sight a very harsh interpretation, but finding, upon 
 second thoughts, that it related not to His eternal generation, but only to 
 that in time and in the womb of a virgin, I concluded that these Fathers 
 could mean no more than what the Scriptures plainly say, viz. that He 
 took upon Himself our flesh, and made Himself man in the womb of a 
 virgin. But then this interpretation manifestly overthrows what the 
 author of the Reasonableness of Christianity would insinuate, pp. 199, 200, 
 201, and elsewhere, that Christ was only the Son of God, because He was 
 conceived in the womb of a virgin by the immediate power of God : 
 "Adam," says he, "is called the son of God (Luke iii. 38), and had this 
 part of his Father's image, viz. that he was immortal ; but Adam trans- 
 gressing, forfeited his immortality, and begot children after his own image, 
 mortal like their father ; but God willing to bestow eternal life on mortal 
 men, sends Jesus Christ into the world, who being conceived in the 
 womb of a virgin by the immediate power of God, was properly the 
 Son of God, according to what the angel declared to His mother (Luke 
 i. 30-35). And being the Son of God, and not having forfeited that 
 Sonship by any transgression, He was the Heir of Eternal Life, as Adam 
 should have been, had he continued in his filial duty." But now, not 
 to ask how Christ can be said to be the only, and the only begotten Son of 
 God upon the account aforesaid, when Adam was the first man, and 
 without either father or mother, immediately formed by God Himself, and 
 therefore called expressly the son of God (Luke iii. 38) ; not to ask this, 
 I say, our Martyr, who most certainly was fully acquainted with this grand 
 article of the Christian faith, has put it beyond dispute, that Christ was 
 not properly the Son, the only begotten Son of God, because conceived by 
 the power of the Most High ; for He interprets this " Most High" of the 
 very Logos Himself, and more than once. And if Christ is God, as Justin 
 in this Apology expressly calls Him, and above twenty times in his other 
 writings, then His human generation may very justly be ascribed to Him- 
 self as God. 
 
The First Apology of JiLstin Martyr. (59) 
 
 LXII. Because then it was foretold by the prophetic Spirit 
 that the land of the Jews should be laid desolate, hear the 
 words of the prophecy, which personate a people in a maze at 
 what had befallen them : " Zion is a wilderness, Jerusalem a 
 desolation, our holy and our beautiful house, where our fathers 
 praised Thee, is burnt up with fire, and all our pleasant things 
 are laid waste. And Thou refrainest Thyself for these things, 
 and dost hold Thy peace, and afflict us very sore " (Isa. Ixiv. 
 10, II, 12). And what a desolation Jerusalem has been, 
 according to this prediction, you yourselves know with a 
 witness. It was, moreover, prophesied concerning this desola- 
 tion, that not a Jew should be tolerated to live there ; for 
 thus Isaiah has it, " Your country is desolate, strangers 
 devour it in your presence, and there is none to inhabit " 
 (Isa. i. 7). And what care you have taken of fulfilling this 
 prophecy, you need not be told, for you have made it capital 
 in a Jew to set a foot in his own country.^ 
 
 LXIII. And how it was foretold that our Christ should cure 
 all diseases and raise the dead, you may learn from hence : 
 " At His coming the lame shall leap like a stag, and the tongue 
 of the dumb shall be eloquent, the lepers shall be cleansed, 
 and the dead shall rise and walk about " (Isa. xxxv. 6). 
 And how He performed these miracles, you may easily be 
 satisfied from the acts of Pontius Pilate, and how the prophetic 
 Spirit declared beforehand that both He and those who trusted 
 in Him should lose their lives, I refer you to this passage in 
 Isaiah : " Behold, how the righteous perisheth, and no man 
 layeth it to heart ; and merciful men are taken away, none 
 considering that the righteous is taken away from the evil 
 to come ; he shall go in peace, he is taken from among us " 
 (Isa. Ivii. I, 2). Again, you may see how it was pubhshed by 
 
 ^ Concernini]; this interdict against the Jews entering into the Holy 
 Land under pain of death, see Euseb. Hist. Eccles. lib. iv. c. 4, and 
 Tertull. Apol. c. 21. 
 
(6o) The First Apology of Justin Martyr. 
 
 the same Isaiah, that the Gentiles who expected Him not, 
 should worship Him ; but the Jews, who were always in 
 expectation of Him, should not know Him, even when He 
 was come unto them. The words are delivered in the per- 
 son of Christ, and run thus : "I am sought of them that 
 asked not for me : I am found of them that sought me not : 
 I said, Behold me, behold me, unto a nation that was not 
 called by my name. I have spread out my hands unto a 
 rebellious people, which walketh in no good way, but after 
 their own thoughts ; a people that provoketh me to anger 
 continually to my face " (Isa. Ixv. 1-3). For the Jews, who 
 had these oracles in keeping, and were always up in expecta- 
 tion of the Messiah, saw Him not when before their eyes ; 
 and not only overlooked Him, but abused Him to the last 
 degree of ignominy. But the Gentiles, who sat in darkness 
 and had heard nothing of Christ till after His apostles went 
 from Jerusalem, and expounded the things concerning Him, 
 and published the prophecies, — these people, I say, were 
 filled with joy and faith at the glad tidings, and both re- 
 nounced their idols, and also consecrated themselves to the 
 Unbegotten God through Christ.^ And that the infamous 
 stories spread about against the professors of Christ, and the 
 miseries that should befall the spreaders of them, and such as 
 value themselves so mightily for adhering to the customs of 
 their forefathers, that all these things were foreknown, you may 
 easily perceive from this short passage in Isaiah, " Woe be to 
 them who call bitter sweet, and sweet bitter " (Isa. v. 20). 
 
 LXIV. Moreover, that He was to be made man for the sake 
 of mankind, and that He should be contented to suffer, and 
 to be treated in the most dishonourable manner, and at length 
 come again in glory, I shall propose to your observation the 
 
 ^ That this was the ancient form of words proclaimed by the deacon, 
 upon the dismission of such catechumens from the Church as were shortly 
 to be baptized ; see Dr. Grabe's notes upon the place. 
 
The First Apology of Justin Martyr. (6 1 ) 
 
 prophecies upon this head. " Because He hath poured out 
 His soul unto death, and was numbered with the transgressors 
 and bare the sin of many, and made atonement for the trans- 
 gressors " (Isa. Hii. 12). "Behold, my Servant shall deal 
 prudently, He shall be exalted and extolled, and be very high. 
 As many were astonished at Thee ; His visage was so much 
 marred, more than any man, and His form more than the sons 
 of men : so shall many nations admire, and the kings shall 
 shut their mouths at Him : for that which had not been told 
 them shall they see, and that which they had not heard shall 
 they understand" (Isa. lii. 13-15). " Lord, who hath believed 
 our report ? and to whom is the arm of the Lord revealed ? 
 For He shall grow up before Him as a tender plant, and as 
 a root out of a dry ground : He hath no form or comeliness ; 
 and when we shall see Him, there is no beauty that we should 
 desire Him. He is despised and rejected of men ; a man of 
 sorrows, and acquainted with grief: and we hid as it were our 
 faces from Him ; He was despised, and we esteemed Him 
 not. Surely He hath borne our griefs, and carried our sorrows : 
 yet we did esteem Him stricken, smitten of God, and afflicted. 
 But He was wounded for our transgressions, He was wounded 
 for our iniquities : the chastisement of our peace was upon 
 Him ; and with His stripes are we healed. All we like sheep 
 have gone astray ; we have turned every one to his own way ; 
 and the Lord hath laid on Him the iniquity of us all. He 
 was oppressed, and He was afflicted, yet He opened not His 
 mouth : He is brought as a lamb to the slaughter, and as a 
 sheep before her shearers is dumb, so He opened not His 
 mouth. He was taken away by distress and judgment" (Isa. 
 liii. 1-8). Accordingly, upon His crucifixion His disciples all 
 deserted and denied Him, but upon the sight of their Master 
 just risen from the dead, and when He had let their under- 
 standings into the prophecies where this whole scene of 
 suffering and triumph was described, and had made His 
 ascension into heaven before their eyes, and thus fully cori- 
 
(62) The First Apology of Just ui iMartyr. 
 
 vinced them, and showered down upon them the powers of 
 the Spirit, they went out in the strength thereof into every 
 nation, preaching these things, and from their mission were 
 called apostles. 
 
 LXV. And to acquaint us that the sufferer of all this was 
 of a generation inexplicable, and that He should rule over 
 His enemies, the prophetic Spirit speaks thus : " Who shall 
 declare His generation ? for He was cut off out of the land 
 of the living, for the transgression of My people was He 
 stricken ; and He made His grave with the wicked, and the 
 rich in His death, because He had done no violence, neither 
 was any deceit in His mouth. Yet it pleased the Lord to 
 bruise Him ; He hath put Him to grief. When Thou shalt 
 make His soul an offering for sin, He shall see His seed, He 
 shall prolong His days, and the pleasure of the Lord shall 
 prosper in His hand. He shall see of the travail of His soul, 
 and shall be satisfied. By His knowledge shall My righteous 
 Servant justify many, for He shall bear their iniquities. 
 Therefore will I divide Him a portion with the great, and He 
 shall divide the spoil with the strong, because He has poured 
 out His soul unto death, and He was numbered with the 
 transgressors, and made intercession for many " (Isa. liii. 
 8-12). Hear another prophecy concerning His ascension: 
 " Lift up the gates of heaven, and be ye lift up, ye everlast- 
 ing doors, that the King of glory may enter in. Who is the 
 King of glory ? The Lord strong, the Lord mighty in battle " 
 (Ps. xxiv. 7, 8). And that you may see how He is to come 
 again from heaven in glory, I will give you the prophecy of 
 Daniel : " Behold, the Son of man came with the clouds of 
 heaven, and His angels with Him " (Dan. vii. 13). 
 
 LXVL Since therefore we thus demonstrably prove that 
 the things now come to pass were proclaimed by the prophets 
 long before the events, how can we withhold from believing 
 
The First Apology of Justin Martyr. (63) 
 
 that the prophecies as yet unfulfilled will as verily be ac- 
 complished in their season as those we now see verified with 
 our own eyes ? For as these were once foretold and dis- 
 believed, and yet came to pass, so the remainder will be 
 brought to as certain an issue, in spite of ignorance and in- 
 fidelity ; for the very same prophets have foretold a twofold 
 Advent of Christ, one wherein He was to come in the guise of 
 an inglorious suffering mortal, and this is over; the other, 
 wherein He shall come in His own form, encircled with 
 celestial glory, and His host of angels, when He shall raise 
 from the dead all the men that ever had a being,i and shall 
 invest the righteous with bodies incorruptible, and make the 
 ungodly, together with these wicked spirits, feel His vengeance 
 in fire everlasting. 
 
 LXVII. And the prophetic predictions concerning this 
 second Advent you have thus delivered by Ezekiel : *' The 
 bones came together, bone to his bone, and the flesh came 
 upon them " (Ezek. xxxvii. 7, 8). " And every knee shall bow 
 to the Lord, and every tongue shall confess Him " (Isa. xlv. 23). 
 And for the pains and torments the wicked shall undergo 
 hereafter, pray consider these words : " Their worm shall not 
 die, neither shall their fire be quenched " (Isa. Ixvi. 24). And 
 then shall they repent, when repentance shall be too late. 
 And what the unbelieving Jews will say and do in that day, 
 when they shall see Him coming in His glory, the prophet 
 Zechariah describes in this manner : " Ho, ho, come forth, 
 and flee from the land of the north, for I have spread you 
 abroad as the four winds of the heavens " (Zech. ii. 6). " And 
 then will I make Jerusalem a cup of trembling, not of trembling 
 
 ^ Here again you see Justin Martyr, as clear and express as words can 
 make him, for a general resurrection to eternal happiness or misery, "a 
 resurrection of all the men that ever had a being," against Mr. Dodwell, 
 in his Epistolary Discourse above cited. Vide Sozom. Hist, Eccl. lib. i. 
 c. iii. versus fineni. 
 
(64) The First Apology of Justin Martyr. 
 
 with the countenance only, but in their heart, and shall rend 
 not their garments, but their minds. And tribe shall mourn 
 to tribe. And they shall look upon Him whom they pierced " 
 (Zech. xii. 2, 10, 12 1), and shall say: "O Lord, why hast 
 Thou made us to err from Thy ways ? The glory which our 
 forefathers were blessed with is turned to our reproach " (Isa. 
 Ixiii. 17, Ixiv. 11). 
 
 LXVIII. I have a great many other prophecies in store, 
 but I forbear, concluding what has been produced to be 
 enough in reason for the conviction of such as have ears that 
 will admit them to a fair hearing, and understandings prepared 
 for truth. I can hardly persuade myself that you can take 
 us for such romancers as those who dress up stories about 
 the fictitious progeny of Jove, mighty talkers, but able to 
 prove nothing. For what motive could ever possibly have 
 persuaded us to believe a crucified man to be the First- 
 begotten of the Unbegotten God, and that He should come 
 to be the judge of all the world, had we not met with those 
 prophetic testimonies of Him proclaimed so long before His 
 incarnation? Were we not eye-witnesses to the fulfilling of 
 them? Did we not see the desolation of Judaea, and men 
 out of all nations proselyted to the faith by His apostles, and 
 renouncing the ancient errors they were brought up in ? Did 
 we not find the prophecies made good in ourselves, and see 
 Christians in greater number and in greater sincerity from 
 among the Gentiles than from the Jews and Samaritans? 
 For all sorts of people are by the prophetic Spirit styled 
 Gentiles ; but the Jews and Samaritans stand distinguished by 
 the name of the house of Israel and Jacob. 
 
 LXIX. And how this also was foretold that there should 
 
 ^ These are various passages out of the prophet Zechariab, as they 
 occurred to the memory of Justin, and the sense, and not the express 
 words set down by him. 
 
The First Apology of Justin Martyr. (65) 
 
 be more believers from the Gentiles than from the Jews and 
 Samaritans, I propose this prophecy to your consideration : 
 "Sing, O barren, thou that didst not bear; break forth into 
 singing, and cry aloud, thou that didst not travail with child : 
 for more are the children of the desolate than the children of 
 the married wife " (Isa. liv. i). The Gentiles were the desolate, 
 a people not cultivated by the true God, but bewildered in the 
 worship of the works of their own hands ; but the Jews and 
 Samaritans had the Word of God delivered to them by the pro- 
 phets, and were always in expectation of the Christ ; and yet, 
 when present, they had eyes and saw Him not, except a small 
 remnant, whom the prophetic Spirit foretold should be saved. 
 He speaks thus in the person of the people : " Except the Lord 
 of hosts had left unto us a very small remnant, we should 
 have been as Sodom, and we should have been like unto 
 Gomorrah " (Isa. i. 9). Now Sodom and Gomorrah are related 
 by Moses to be cities whose inhabitants were abominably 
 wicked people, and ^^'hich God destroyed with fire and brim- 
 stone, and saved not one alive, except a Chaldean foreigner 
 called Lot and his daughters ; and that all this country is a 
 desert, and burnt up, and barren to this day, they who will 
 give themselves the trouble may see the truth of it with their 
 own eyes. And how the Gentiles should become the truest 
 and most faithful converts, the prophet Jeremiah thus inti- 
 mates : "All the house of Israel are uncircumcised in the 
 heart, but the Gentiles in the foreskin " (Jer. ix. 26). 
 
 LXX. So many, therefore, and such mighty proofs as your 
 own eyes are witnesses to cannot fail, methinks, of generating 
 a firm and rational faith in the minds of those who are lovers 
 of truth, and not carried away with opiniatrety and passion ; 
 but the instructors of your youth, who read them lectures out 
 of the fables of the poets, never let them into the ground of 
 these fictions. And that they are the work of devilcraft only, 
 the better to delude mankind and hold them in darkness, I 
 
(66) The First Apology of liistiii Martyr. 
 
 shall now prove.^ For these devilish spirits no sooner under- 
 stood by the prophets that Christ was to come, and the ungodly 
 to be punished with fire, but they trumped up that crew of 
 Jove's sons abovesaid, imagining by this forgery to debauch 
 the world into an opinion, that these prophecies concerning 
 Christ were just such another pack of lies as the fables of the 
 poets ; and these stories they divulged among the Greeks and 
 all the Gentiles, when they learned from the prophets that 
 these were the people that should mostly come over to the 
 Christian faith ; but not diving far enough into the sense of 
 the prophets, they attempted to copy after them, and, like 
 men in the dark, blundered in their imitation, as I shall now 
 show you. 
 
 LXXI. The prophet Moses, then, as I have said, was the 
 
 ^ The Son of God no sooner enters upon His prophetic oftice but the 
 devil attacks Him in person and from Scripture ; for as far as he was 
 able to form any conjecture from Scripture concerning the state of the new ~ 
 King and Kingdom, so far he endeavoured to impose upon the Word, by 
 rivalling it in his kingdom of darkness. He had his Perseus, the son of 
 Jove by a virgin, he had his priests and sacrifices, his baptisms and mock 
 communions, etc. He had reigned a long time as the god of this world, 
 and taken possession everywhere but in Judaea, and was in the most 
 flourishing condition when Christ came down to destroy his kingdom ; 
 and though these evil spirits did confess and tremble, and flee before Him, 
 yet did their power continue for some ages after, and seems to be permitted 
 by Providence so to do, on purpose as one great argument to proselytise 
 the world by ; for to their power over evil spirits do the first Christians 
 constantly appeal upon all occasions. Now, after so much evidence from 
 Scripture and antiquity, to say, as some have done, that possessions were 
 nothing but diseases ; and oracles and the like were all pure priestcraft, 
 which the Fathers by the true name call devilcraft, is in short to say any- 
 thing to render the name of priest in general odious. But if the Christians 
 of the first ages did cast out devils so frequently, as they say they did, and 
 which you will find in the Apologies they insist upon oftener than in any 
 one thing in their writings, then I leave it to any considering person, 
 what deference is due to the judgments of those who were gifted with such 
 a miraculous power for the propagation of the Christian doctrine. 
 
The First Apology of Justin Martyr. (67) 
 
 ancientest of writers, and he delivered this prophecy, which I 
 liave already quoted : " The sceptre shall not depart from 
 Jiidah, nor a lawgiver from between his feet, until Shiloh 
 come ; and unto Him shall the gathering of the people be ; 
 binding His foal unto the vine, and washing His garments in 
 the blood of the grape" (Gen. xlix. 10, 11). Upon hearing 
 these prophetic words, the devils set up Bacchus for the son of 
 Jove, and make him the inventor of the vine, and introduce 
 an ass into his mysteries, and give out that after he was torn 
 in pieces he ascended into heaven.^ And because it is not 
 expressly determined in this prophecy of Moses, whether He 
 Who was to come was the Son of God, and whether He who 
 should ride upon the foal was to continue upon earth, or to 
 ascend into heaven ; and the word foal denoting either the 
 foal of an ass or a mare, not knowing, I say, which of the 
 two was to be a symbol of His Advent, or whether He should 
 be the Son of God or man, they proclaimed Bellerophon, a 
 mere man of man, to have ascended up to heaven upon his 
 horse Pegasus. Moreover, finding by another prophet, Isaiah, 
 that He was to be born of a virgin, and ascend to heaven by 
 Himself, they forged a Perseus to mimic Him in this also. 
 And when they saw Him described by the prophecies, " Re- 
 joicing as a giant to run his course," they preached up the 
 giant Hercules running over the whole earth. And again, 
 perceiving by the prophets that He was to cure all sorts of 
 diseases, and to raise the dead, they palmed their ^Esculapius 
 upon the world to ape Him in this also. 
 
 LXXH. But here the devils were out in their politics not 
 to have one of Jove's sons crucified in imitation of Christ. 
 
 ^ These several instances of diabolical imitation you may find more 
 particularly illustrated by our Justin in his excellent Dialogue with Trypho 
 the Jew ; and to the less knowing I would recommend that done into 
 English by no ill hand. I have consulted Dr. Grabe's Spicilegium for 
 changing eTvov into ovav, and think his reasons conclusive. 
 
(68) The First Apology of Jtistin Martyr. 
 
 But this, as I have showed you, being symbolically represented, 
 they could not spell out the meaning of the symbol ; though 
 the cross, according to the prophet, was the greater character- 
 istic of His power and government, and is visible almost in 
 everything you see. For cast your eyes upon the world, and 
 tell me whether anything is transacted, any commerce main- 
 tained, without the resemblance of a cross? Without this 
 trophy of ours you cannot go to sea, for navigation depends 
 upon sails, and they are made in fashion of a cross ; ^ there is 
 neither ploughing nor digging, nor any handicraft work per- 
 formed without instruments of this figure; nay, a man is 
 distinguished from a beast by the uprightness of his body 
 and the extension of his arms, and the prominency of the 
 nose he breathes through, which are all representations of the 
 cross, in allusion to which the prophet thus speaks : " The 
 breath of our nostrils Christ the Lord."^ Moreover, your 
 banners declare the power of this figure, and the trophies you 
 
 1 Concerning the sign of the Cioss, you will find among all the earliest 
 writers of the Church that they constantly made use of it, not only in the 
 Sacrament of Baptism, but. in all the common actions of life ; for Ter- 
 tuUian, de Cor. Mil. c. iii. p. 102, tells us "that upon every motion, at 
 their going out and coming in, at their going to the bath, or to bed, or to 
 meals, or whatever their employment or occasions called them to, they 
 were wont, ' frontem signaculo terere,' to make the sign of the cross upon 
 their forehead; and this they did," he moreover adds, "not that it was 
 imposed by any law of Christ, but introduced by a pious custom as a 
 sensible means to revive their faith, and remind them of their Lord, and 
 to let the heathen world see that they gloried in their crucified Master, 
 who was foolishness to the Gentile and a stumbling-block to the Jew upon 
 this very account." But how far they were from adoring a cross, as was 
 objected against them, you will see sufficiently answered and ridiculed in 
 the following Apology. 
 
 ^ These words are literally understood of King Josiah or Zedekiah, but 
 mystically applied by the Fathers in general to our Saviour Christ, and 
 this occasioned by the version of the Septuagint, which has not zP"^'^^^ 
 Kvp'tou, "the anointed of the Lord," as Josiah was, but XP"^'^°' avpto?, 
 "Christ the Lord," which can hardly be understood of any but our 
 Saviour Christ. See Dr. Grabe's notes upon this place. 
 
The Fh'st Apology of Justin Martyr. (69) 
 
 use everywhere in your public processions ^ are symbols of 
 power and dominion, although in your practice you have no 
 respect to the reason of the figure ; and the images of your 
 departed emperors you consecrate upon cross -like engines, 
 and inscribe them gods. Since, therefore, we invite you by 
 reason and the ceremony of the cross, so much in vogue 
 among you, we know we shall be blameless for the future, 
 whether you embrace the faith or not, for we have done our 
 best to make you Christians.^ 
 
 LXXIII. But these restless demons, not contented to foist 
 upon the Gentile world the fictitious sons of Jove before the 
 coming of Christ, but even after His appearance and public 
 converse with men, when they found by the prophets that all 
 nations should come to fix their faith and expectation on 
 Him, they raised up another set of impostors, namely, Simon 
 and Menander, both Samaritans, who by their magic arts have 
 imposed upon many, and do as yet hold them in the same 
 delusion ; for in the reign of Claudius Caesar, in your imperial 
 city of Rome, there was one Simon, as I told you, who be- 
 witched the sacred Senate and the Roman people into that 
 astonishment of his person as to conceit him a god, and to 
 honour him with a statue like the other gods. Wherefore our 
 petition is, that you would communicate this Apology^ both to 
 the sacred Senate and to the people of Rome, that if any of 
 them should chance to be hampered in his doctrines, they 
 might, upon this information, disengage themselves from the 
 
 ^ Here- is a desideratum, which I have filled up and connected as well 
 as I can. 
 
 ^ I desire the reader once again to take notice of this expression, oV» 
 SJva^ij, which cannot possibly, I think, signify in this place anything else 
 than what I have translated it, viz. " We have done our best ; " because 
 this expression has been urged against set forms of prayer, with how little 
 reason I shall show anon, when 1 come to the passage from whence they 
 urge it. 
 
( jo) The Fu'st Apology of Jttstin Martyr. 
 
 error; and we likewise pray that you would be pleased to 
 pull down his statue. 
 
 LXXIV. These seducing spirits likewise do all they can to 
 smother the notion of hell- fire, but to as little purpose as 
 they attempted to stifle the coming of Christ from the know- 
 ledge of the world ; for all they can do is only to prevail 
 with unreasonable people, such as have been slaves to their 
 lusts, and blindly take up with the opinions in fashion ; these, 
 I say, are the only people they work upon to hunt us out of 
 our lives ; and yet to these mortal enemies are we so far from 
 returning hatred for hatred, that from our hearts we pity them, 
 and desire nothing more than to bring them over to a better 
 mind. For we are under no concern for death, being very 
 sensible that all must die, and that there is nothing new 
 under the sun, but what has been is. And if nothing here 
 below will satisfy the owners thereof, no, not the year about, 
 so as to secure their minds from wants and passions, the only 
 way left is to apply to our religion for that satisfaction which 
 is nowhere else to be found. But if they believe nothing 
 after death, and are positive, that the dead depart into a state 
 of insensibihty, they do indeed befriend us in effect by dis- 
 charging us from the present sufferings and hardships of this 
 life ; but then they show themselves wicked, spiteful, and 
 positive to the last degree in this their opinion ; for though 
 they do free us from all evil by destroying us, yet they do it 
 not with this intent, but to deprive us only of life, and all the 
 pleasures that belong to it. 
 
 LXXV. Another prime agent for the kingdom of darkness, 
 whom these spirits of wickedness brought upon this stage, was 
 one Marcion of Pontus, whom I have already mentioned. 
 This fellow now teaches his followers to deny God, the Maker 
 of heaven and earth, and His Son Christ proclaimed by the 
 prophets, and preaches up another god besides the Creator, 
 
The First Apology of Justin Martyr. {^^ \^ 
 
 and another son besides His Christ, upon whom abundance of 
 people pin their faith as the only teacher of the truth, and make 
 a mock at us, without so much as offering us a proof of their 
 own assertions ; but are blindly carried off like lambs by a wolf, 
 and made a prey to his wicked doctrines, and to the devils, 
 the contrivers of them. For the only prize these same spirits 
 contend for is to seduce mankind from God the Creator, and 
 from the First-begotten Christ. And such grovelling minds as 
 cannot lift themselves from earth, they did and do fasten to 
 earthen gods, gods made with hands, and fitted to the minds 
 of the worshippers ; but upon men of a more exalted genius, 
 and enured to divine contemplations, they practise more slyly ; 
 and if they are not persons of sound judgment, and pious 
 lives, and disengaged from passion, they throw them down 
 from their speculations into very gross impieties. 
 
 LXXVI. But to let you see that not only your poets, but 
 Plato himself, borrowed from our Master (I mean from the 
 Logos Who spake by the prophets), I must tell you that what 
 he teaches concerning God's creating the world out of a chaos 
 of rude matter is none of his own ; for, hear the express 
 words of Moses aforesaid, the greatest of prophets, and older 
 than any of the Grecian writers, by whom the prophetic Spirit, 
 showing how, and out of what sort of matter God made the 
 world in the beginning, thus speaks : " In the beginning God 
 created the heaven and the earth. And the earth was without 
 form, and void ; and darkness was upon the face of the deep. 
 And the Spirit of God moved upon the face of the waters. 
 And God said. Let there be light : and there was light." And 
 that this chaos, first mentioned by Moses, was the subject- 
 matter out of which the Logos of God made the world, both 
 Plato and his followers and we are agreed ; and you your- 
 selves may soon be satisfied as to this point. And what your 
 poets call Erebus, or hell, is spoken of by Moses also. (Deut. 
 
 XXxii. 2 2.) 
 
(72) The First Apology of Justin Martyr. 
 
 LXXVII. And whereas Plato, in his Timceus, philosophising 
 about the Son of God, says, " He expressed Him upon the 
 universe in the figure of the letter X ; " ^ he evidently took 
 the hint from Moses ; for in the Mosaic writings it is related 
 that after the Israelites went out of Egypt, and were in the 
 desert, they were set upon and destroyed by venomous beasts, 
 vipers, asps, and all sorts of serpents, and that Moses there- 
 upon, by particular inspiration from God, took brass and made 
 the sign of the cross, and placed it by the holy tabernacle, 
 and declared that " if people would look upon that cross, and 
 believe, they should be saved ; " ^ upon which he writes that 
 the serpents died, and by this means the people were saved. 
 Plato upon reading this passage, and not knowing it to be a 
 type of the cross, and having only the idea of the letter X in 
 his mind, said, that the next power to the Supreme God was 
 decussated or figured in the shape of a cross upon the uni- 
 verse ; and finding by Moses " that the Spirit of God moved 
 upon the face of the waters," he likewise mentions a third, for 
 he gives the second place to the Logos of God decussated 
 upon the world ; and the third place he assigns to the Spirit, 
 which is said to " move upon the face of the waters," thus 
 expressing himself, "The third about the third." ^ And how 
 the prophetic Spirit has foretold the general conflagration by 
 the mouth of Moses, you may perceive from these words : 
 " An everlasting fire shall descend and burn unto the lowest 
 hell " (Deut. xxxii. 22). 
 
 LXXVHI.* It is not therefore we who take our opinions 
 
 1 See Sylburg upon this place at the end of Dr. Grabe's edition. 
 
 ^ 'Eav 'PTpotr^xi'T'/jTi. These words of Moses are not extant in Holy 
 Scripture, though the sense is, Num. xxi. 9 ; nor are those of the author 
 of the Epistle to the Hebrews (xii. 21); and so perhaps both quoted 
 out of the same Apocryphal Book of Moses which might be then extant. 
 
 ^ See Dr. Grabe's notes upon this passage of Plato. 
 
 * This section alone I think sufficient to vindicate our Justin from the 
 aspersions of Daniel Zuicker and others, who charge him with Platonizing 
 
TJie First Apology of Justin Martyr. {'Ji) 
 
 from others, but others take theirs from us \ for you may hear 
 and learn these things from such among us as are not able to 
 distinguish a letter : rude indeed, and barbarous in speech, 
 but in mind wise and faithful, and some of them lame and 
 blind ; and from hence you might plainly see that Christianity 
 is not owing to human wisdom, but to the power of God. 
 
 LXXIX. I shall now lay before you the manner of dedi- 
 cating ourselves to God through Christ upon our conversion ; 
 for should I omit this, I might seem not to deal sincerely in 
 this account of the Christian religion. As many therefore as 
 are persuaded and believe ^ that the things taught and said by 
 
 in the great doctrine of the Trinity ; they well knew the authority of this 
 martyr in the Christian Church, and how frequently and expressly he 
 asserts the divinity of Father, Son, and Holy Ghost ; and therefore 
 resolved to invalidate his testimony by charging him with introducing the 
 Trinity from Plato's school. But hear the martyr in this place obviating 
 this calumny, as if he prophetically foresaw what would be charged upon 
 him. He had a little before said " that Plato had learned that the 
 world was made by the Logos, and that the Third Person in the Godhead, 
 viz. the Spirit, was not unknown to him;" and then adds, "that we 
 take not our opinion from others, but others from us." This is express, 
 that neither Justin nor any of the Christians derived the doctrine of the 
 Logos's creating the world from the Platonic writings, but they from the 
 writings of the prophets. Moreover, he declares before the Emperor and 
 Senate, that this was no singular opinion of his own, but the doctrine of the 
 Catholic Church ; and that this tremendous mystery was so commonly 
 known to every Christian, that the most illiterate amongst them, such as 
 could not read their alphabet, could discourse more clearly about it than 
 even Plato himself. And from hence he justly concludes that the Chris- 
 tians learned this doctrine of the ever-blessed Trinity, oh ffo(piix, avSpwrita, 
 " not from the Platonists," etc., but 'hwa.fjtu &iou, " from the divinely-inspired 
 writings," and what was taught everywhere in the churches. 
 
 ^ The Church, being founded by Christ as a society and corporation 
 distinct from that of the Commonwealth, is by the nature of its con- 
 stitution (had it no express warrant from Scripture) invested with an 
 inherent power of its own, independent of the civil magistrate, of ad- 
 mitting, censuring, or excluding her members, and of doing whatever 
 else is necessary for the peace and order of the Christian community. 
 
(74) ^/^^ /^/W/ Apology of Justin Martyr. 
 
 us are true, and moreover take upon them to live accordingly, 
 are taught to pray and ask of God with fasting for forgive- 
 ness of their former sins, we praying together, and fasting for 
 and with them, and then, and not till then, they are brought 
 to a place of water,^ and there regenerated after the same 
 manner with ourselves ; for they are washed in the name of 
 God the Father and Lord of all, and of our Saviour Jesus 
 Christ ; for Christ has said, " Unless you are born again, you 
 cannot enter into the kingdom of heaven" (John iii. 3, 5). 
 
 Accordingly, faith and repentance are here required as necessary qualifica- 
 tions in persons adult before they can be admitted to church membership 
 by baptism ; and then, says Justin, they are brought to a place of water. 
 Not presently (for you are not to look upon this as an exact account of all 
 the particular circumstances either in baptism or the Eucharist), for the 
 candidates for baptism were catechised all the forty days of Lent (which 
 is the fasting, I believe, Justin refers to in this place), and then, upon 
 approbation, baptized at Easter or "Whitsuntide. These were the two 
 stated times of baptism ; not Easterday or Whitsunday precisely, but the 
 whole intermediate space of the fifty days between them were in a manner 
 accounted festival, and baptism administered the whole time ; not but in a 
 case of necessity, of sickness, and danger of death, they might be baptized 
 at any time. But the persons so baptized were called clinics, because Iv t? 
 xx/yj! ^cfrnZfifiitoi, "baptized in bed;" and this kind of baptism looked wpon 
 as less solemn and perfect, because it was done not by immersion but 
 sprinkling, and because the persons were supposed at such a time to desire 
 it out of a fear of death ; for which reason, if they recovered, they were 
 ordinarily made incapable by the Neocsesarian Council of being admitted 
 to the degree of presbyters in the Church. Can. 12. 
 
 ^ "They were brought to a place of water." It is evident from this 
 place of Justin, and that of Tertullian, de Cor. Mil. c. 3, that ponds and 
 rivers were the only baptisteries or fonts the Church had for the first 
 two hundred years. After the second century, baptisteries were erected 
 at a little distance from churches, especially cathedrals, called therefore 
 baptismal churches. The catechumen, or rather the competent, being 
 brought to the baptistery, was placed with his face toward the west, the 
 symbolical representation of the prince of darkness, and then commanded 
 to spit at and renounce the service of his old master the devil, and was 
 thus interrogated, "Dost thou renounce the devil and all his works?" 
 etc. ; to which the party answered, " I do renounce them." '* Dost thou 
 
The First Apology of Justin Mai^tyr. (75) 
 
 But you all know it is impossible to enter a second time into 
 our mother's womb. And in allusion to this, the prophet Isaiah, 
 in the words below cited, speaks, when he prescribes the method 
 by which repenting sinners may avoid the consequence of their 
 sins : " Wash ye, make you clean ; put away the evil of your 
 doings ; learn to do well ; judge the fatherless, and plead for 
 the widow. Come now, and let us reason together, saith the 
 Lord : though your sins be as scarlet, they shall be as white 
 as snow ; though they be red like crimson, they shall be as 
 
 renounce the world and all its pomps and vanities?" Answer, " I do 
 renounce them," Anibr. de Sacram. 1. i. c. 2, torn. 4, p. 429 ; Hier. in 
 Amos vi. Agreeable to this is that in the Apostolical Constitutions^ lib. vii. 
 * A.voru.ivaftat ru ictravei Koi rals 'ipyoii avTov^ etc. Next he made an open 
 confession of the faith, the bishop asking, "Dost thou believe in God?" 
 etc. ; to which the person answered, "I do believe." And this form of 
 interrogation is the apostle thought to refer to when he styles baptism 
 " The answer of a good conscience towards God." And our own Office of 
 Baptism does exactly agree in this with the primitive practice. Then was 
 he stripped of his garments, intimating thereby "the putting off the old 
 man," and thrice plunged under water at the naming of the Three Persons 
 in the blessed Trinity. The ancients carefully observed this trine immer- 
 sion, as being so expressive a ceremony of the Three Persons in the 
 Godhead ; insomuch that by the Canons Apostolical, either bishop or 
 presbyter who baptized without it was deposed from the ministry. Can. 
 50. Though this trine immersion, not being of absolute necessity, was 
 laid aside in Spain by the Church, that they might not seem to gratify the 
 Arians, who made use of it to denote the Persons in the Trinity to be 
 three distinct substances, and gloried that the Catholics used it to denote 
 the same. The person baptized, being come out of the water, was clothed 
 with a white garment, hence that expression of putting on Christ ; and from 
 these white garments our Whitsunday. The putting on this white vesture, 
 the exorcism, and the unction, are all in the Liturgy of Edward the Sixth, 
 according to the custom of the ancients. Though we find none of these, 
 nor many other things mentioned here by Justin, no not the cross in 
 baptism, which we are sure was a constant ceremony ; for Tertullian says 
 that the devil signed his soldiers in the forehead, in imitation of the 
 Christians, " Mithra signat illic in frontibus milites suos," Ter. de Fmscri/>. 
 c. 40. And St. Augustin says that the cross and baptism were never parted, 
 "Semper enim cruci baptismusjungitur," .J //0-. Temp. Ser. loi. 
 
(76) The First Apology of Jitstin Alartyr, 
 
 wool. But if you refuse and rebel, ye shall be devoured with 
 the sword: for the mouth of the Lord hath spoken it" (Isa. 
 i. 16-20). 
 
 LXXX. The reason of this we have from the apostles ; for 
 having nothing to do in our first birth, but being begotten by 
 necessity, or without our own consent, and trained up also in 
 vicious customs and company, to the end therefore we might 
 continue no longer the children of necessity and ignorance, 
 but of freedom and knowledge, and obtain remission of our 
 past sins by virtue of this water, the penitent, who now makes 
 his second birth an act of his own choice, has called over him 
 the name of God the Father and Lord of all things ; (when 
 we conduct the person to be baptized to the place of baptism 
 we call God by no other name, because we have not any 
 appellation for the ineffable majesty of God that can explain 
 His nature ; and if any man pretends to that, we think him mad 
 in the highest degree. This baptism is called illumination,^ 
 because the minds of the catechumens who are thus washed 
 are illuminated ;) and moreover the person baptized and illu- 
 minated is baptized in the name of Jesus Christ, Who was 
 
 ^ "Illumination." Baptism was called by many names, as ;^«^/«-|«a, 
 Pia.'T'rt'rfAa., ^ A(p6a,p<riu! 'ivdufza, Aovrpov ^roikiyyewnffieiS) '2<Ppx'yi^a, ^eorifffiov, etc. 
 Grace, baptism, the vestment of incorruption, the laver of regeneration, 
 the seal, illumination, etc., Nazian. de Baptis. ; the great variety of these 
 denominations flowing from the several benefits occurring thereby. The 
 most noble of these is what Justin calls here #«T/<r^ov, or Illumination, to 
 which the author of the Epistle to the Hebrews (vi. 4) is thought to refer 
 in the word " enlightened," It is styled illumination, first, as Justin says, 
 because the understandings of those who are catechised antecedent to it are 
 enlightened. Secondly, Because it is our first entrance into Christianity, 
 and Christ is ro <p^;, that supereminent Light " which lighteth every man 
 that Cometh into the world," those especially who are born again by 
 baptism ; He being, as Nazianzen calls Him, " the same to the intellect 
 as the sun to the sense." And, thirdly, because the prince of darkness 
 was usually driven out by exorcism to make way for Christ, " the true 
 Ligbt." 
 
The First Apology of Jitstin Martyr, {jy) 
 
 crucified under Pontius Pilate,^ and in the name of the Holy 
 Ghost, Who spake by the prophets, and foretold everything 
 concerning Christ. 
 
 LXXXL The devils no sooner heard of this baptism spoken 
 
 ^ 'E-rova^a^sra/ oVo^a, just before the parenthesis, and eir' ovofixros Xovirai, 
 just after, are expressions which import the same. Now that which I 
 remark from this passage of Justin Martyr is, that the very form of baptism 
 instituted by our Lord Himself is here enlarged, for thus it runs — i-r ovof^K- 
 7o; rod TIxtoo; oXtiv xu) ^iff^oTov hou, not.) l*i(rov Kpifrov, rov ffruvpohvroi ivt 
 TiovTi'ot/ Tl'tXarov xxi tviv/iaktos * Ayiov o ^la, Ilpo(f)>iTMv Tpotxinpu^i toc x«t« tov 
 ^Uffovv ?r«yra : " In the name of the Father of all things, the Lord God, 
 and of Jesus Christ, Who was crucified under Pontius Pilate, and of the 
 Holy Ghost, Who foretold by the prophets all things concerning Christ.", 
 In the Clementine Constitutions the form of baptism stands thus, W 
 ovofJUKTOi Tov u<TOffriiXeivro; Ilxrpog, tov IX^ovros Xpta-rov, rov fixpruptja-ivro; 
 nxptxKkvrov, Clem. Constit. lib. vii., "In the name of the Father, Who sent ; 
 of Christ, Who came ; and of the Comforter, Who bore witness." Now as 
 different heresies arose, so they gave occasion for different paraphrases and 
 enlargements, both in the form of baptism and the Creed. And this is 
 the true reason why the Apostles' Creed is the simplest and shortest of 
 any ; for it is evident that the Simonians, Cerinthians, Ebionites, etc. , 
 scattered their heresies not at Rome, but in the East, and mostly in Asia. 
 And accordingly Ignatius, in his epistles to the Asiatic Churches, does 
 everywhere almost inveigh against the heretics, but commends the Romans 
 for the purity of their faith. And Tertullian, in his Prcescription^ c. 36, 
 calls the Roman Church "Statu faelicem Ecclesiam." From thence I 
 cannot but take notice of the reasons of some great men against the 
 antiquity of that which is commonly called the Apostles' Creed. They 
 say, "That none of the first writers agree in delivering their faith in a 
 certain form of words, and that therefore from thence it is clear that there 
 was no common form delivered to all the Churches ; and if there had been 
 any tradition after the times of the Council of Nice, of such a Creed com- 
 posed by the apostles, the Arians had certainly put the chief strength of 
 their cause on this, that they adhered to the Apostles' Creed in opposition 
 to the innovations of the Nicene Fathers. And that there is no reason 
 therefore to believe that this Creed was prepared by the apostles, or that 
 it was of any great antiquity." The same sort of reasoning has Vossius 
 made use of, de tryb. Symbol. But now it is confessed on all sides that in 
 St. Paul's time there M'as a settled form in most Churches, which he calls 
 
(78) The First Apology of Justin Mai'tyr. 
 
 of by the prophet,^ but they too set up their baptisms, and 
 made such as go to their temples, and officiate in their Hba- 
 tions and meat-offerings, first sprinkle themselves with water 
 by way of lustration : ^ and they have now brought it to such 
 a pass that the worshippers are washed from head to foot 
 before they approach the sacred place where their images are 
 kept. And whereas their adorers are commanded by priests 
 to put off their shoes before they presume to enter the temples 
 
 '* the form of doctrine that was delivered " (Rom. vi. 17), and in another 
 place, " the form of sound words" {2 Tim. i. 13). It is certain also, that 
 the Primitive Church, not far distant from the apostolic age, had a Creed 
 resembling this, which passes for the Apostles', as to most particulars, 
 and the substance of the articles, though with some variation, as is evident 
 from Tertullian's Regula Fidei. Vide Tertul. de vel. virg. et Cypr. 
 Epist. 7 and Epist. 70. And if we consider the manner of the Fathers, 
 and Justin in particular, in citing even canonical Scripture, which was 
 not always to consult the originals, but often to deliver it in such words 
 as their memory suggested, provided they preserved the sense entire, 
 we may conclude that from the same liberty in citing the Confession of 
 Faith arose the diversity in creeds. And with all submission, I think that 
 the men who argue against the antiquity of the Apostles' Creed from 
 the variations among the Fathers, may as well argue against a set form 
 in baptism from this variation in Justin Martyr. As heresies grew, so 
 did the Creed, and the Fathers may with as good reason be presumed to 
 enlarge the Apostles' Creed with explanatory additions only, as here we 
 find the form of baptism, fixed by Christ Himself, enlarged in the time of 
 this martyr ; but the form is the same in substance or essentials ; and the 
 great Creed is called the Nicene, though many things were added to it by 
 the Council of Constantinople, and some things since. 
 
 ^ Ezek. xxxvi. 25. 
 
 2 That such mock-baptisms were set up by the contrivance of the devil 
 in the Gentile world, we find not only asserted by Justin, but all the 
 primitive writers, and particularly by Tertullian, de Baptisnw, c. 5, " Certe 
 ludis Apollinaribus et Eleusiniis tinguntur, idque se in regenerationem et 
 impunitatem perjuriorum suorum agere proesumunt." Thus were men 
 initiated into the mysteries of Eleusis, and he who initiated them was 
 called *t1fa.voi, the waterer ; 'T^^«v^'; "kyviirryis tm» 'EXtvcrmuv, Hesych. Thus 
 again we learn from Tertullian that they initiated men into the rites of Isis 
 and Mithra, " Nam et sacris quibusdam per lavacrum initiantur Isidis 
 
The First Apology of Justin Martyr, (79) 
 
 to worship these demons,^ this is evidently done to mimic what 
 they found commanded the prophet Moses ; for while Moses 
 was feeding the sheep of his father-in-law in Arabia, he was 
 commanded to go down into Egypt, and to bring out the 
 people of Israel ; and our Christ talked with him out of the 
 bush in the appearance of fire, and said, " Put off thy shoes, 
 and come and hear " (Ex. iii. 5). And accordingly he put off 
 his shoes, and went and heard that he was to go down into 
 Egypt, and conduct the Israelites from thence ; and being 
 appointed with prodigious power by that Christ Who conversed 
 with him out of the bush of fire, he went and brought the 
 people out, doing great and astonishing actions ; the particulars 
 of which, if you have a mind to it, you may exactly see in his 
 own writings. 
 
 LXXXII. But all the modern Jews teach that it was the 
 unnameable God who thus conversed with Moses, upon which 
 account the prophetic Spirit, by the mouth of the prophet 
 Isaiah, reprehends them in these words already quoted, " The 
 ox knoweth the owner, and the ass his master's crib ; but Israel 
 doth not know me, My people hath not understood me " 
 (Isa. i. 3). And because the Jews were ignorant what the 
 Father and the Son were, Jesus Christ Himself thus corrects 
 them, " No man knoweth the Father but the Son, nor the 
 Son, but them to whom the Son will reveal Him " (Matt. 
 xi. 27). But as I have said, the Logos of God is His Son, and 
 is also called Angel and Apostle ; for He Himself did deliver, 
 
 alicujus et Mithras," de Bapt. c. 5 ; the chief priest of that goddess (as 
 Apuleius describes his own initiation), Milesi. II. citat. a Seldeno de 
 success, ad leg, Hczbr. c. 26, leading the party to be initiated to the next 
 bath, where having first delivered him to the usual washing, and asked 
 pardon of the goddess, he sprinkled him all about, and bringing him back 
 to the temple, after two parts of the day were spent, placed him before 
 the feet of the goddess. See more on this subject in Grotius upon Matt. 
 xxviii. 19. 
 
 ^ Vid. Tertul. Apol. c. 40. 
 
(8o) The First Apology of Justin Martyr. 
 
 as an angel or messenger/ what the world was to know, and 
 acted as an apostle, as one sent to interpret the divine will, as 
 our Lord Himself has testified, " He that heareth me, heareth 
 Him that sent me " (Matt. x. 40). The same is also evident 
 from the Mosaic writings, where we have these words, "And 
 the angel of God spake unto Moses in a flame of fire out of 
 the midst of a bush, and said, I Am that I Am, the God of 
 Abraham, the God of Isaac, and the God of Jacob, the God 
 of your fathers ; go down into Egypt, and bring up My people 
 from thence" (Ex. iii. 2, 14, 15). If you are desirous of 
 knowing what follows, I must refer you to the Scriptures them- 
 selves, for it is not possible to transcribe all into a discourse of 
 this nature. 
 
 LXXXIII. But these words were spoken to demonstrate the 
 Son of God and Apostle to be our Jesus Christ, who is the 
 pre-existing Logos ; Who appeared sometimes in the form of 
 fire, sometimes in the likeness of angels, and in these last days 
 was made man by the will of God for the salvation of man- 
 kind, and was contented to suffer what the devils could inflict 
 upon Him by the infatuated Jews ; who, notwithstanding they 
 have these express words in the writings of Moses, "And the 
 angel of the Lord spake with Moses in a flame of fire out of 
 the bush, and said, I Am that I Am, the Self-existent, the God 
 of Abraham, the God of Isaac, and the God of Jacob ; " 
 notwithstanding this, I say, they affirm these words to be 
 spoken by God the Father and Maker of all things. For 
 which oversight the prophetic Spirit thus charges them, " Israel 
 hath not known me, My people have not understood me ; " 
 and as I have said, Jesus taxed them again for the same thing 
 while He was amongst them, " No man hath know^n the 
 
 1 Christ is called the Angel (Exod. iii. 2), but nowhere the Apostle (as 
 Dr. Grabe observes), but in the Epistle to the Hebrews, iii. i, from 
 whence he justly concludes that this Epistle was known to, and approved 
 by, Justin Martyr. 
 
The First Apology of Jnstin Martyr. (8 1 ) 
 
 Father but the Son, nor the Son, but them to Whom the Son 
 will reveal Him." The Jews therefore, for maintaining that 
 it was the Father of the universe Who had the conference 
 with Moses, when it was the very Son of God Who had it, 
 and Who is styled both Angel and Apostle, are justly accused 
 by the prophetic Spirit, and Christ Himself, for knowing neither 
 the Father nor the Son ; for they who affirm the Son to be 
 the Father are guilty of not knowing the Father, and likewise 
 of being ignorant that the Father of the universe has a Son, 
 Who being the Logos and First-begotten of God is God.^ 
 And He it is Who heretofore appeared to Moses and the 
 rest of the prophets, sometimes in fire and sometimes in the 
 form of angels ; but now, under your empire, as I mentioned, 
 was born of a virgin, according to the will of His Father, 
 to such as should believe in Him, and was content to be 
 made of no reputation, and to suffer, that by His death and 
 resurrection He might conquer death. And whereas it was 
 said to Moses out of the bush, " I Am that I Am, the God 
 of Abraham, the God of Isaac, the God of Jacob, and the 
 God of your fathers ; " the design of these words is to prove 
 that, notwithstanding these men were dead, yet were they in a 
 state of happiness ; and that Christ is the God of these men, 
 and their mighty deliverer ; for these men of old sequestered 
 themselves from the world to seek after God ; and as Moses 
 relates, Abraham was the father of Isaac, and Isaac the father 
 of Jacob. 
 
 LXXXIV. Moreover, that it was a contrivance of the devils 
 to erect the image of Kdre upon fountains of water, whom they 
 reported to be Jove's daughter, to ape Moses, you may easily 
 collect from what I have quoted before : " In the beginning 
 
 ^ '* Who being the Logos, and First-begotten of God, ««) ddi v'rup^if^u, 
 is God." I desire to know what the worst of Justin's adversaries can say to 
 this ; whether words can be more express for the divinity of the Son than 
 Ku) 6-1; v-rdpxu, ** He is the very God." 
 
(82) The First Apology of Jnstin Martyr. 
 
 God created the heaven and the earth, and the earth was 
 without form, and the Spirit of God moved upon the face 
 of the waters." In imitation of this Spirit moving upon 
 the waters, they set up the idol Kore or Proserpina upon 
 the waters, and gave her out to be the daughter of Jove. 
 Just such another forgery was the setting up Minerva for 
 Jove's daughter, not by any carnal mixture, but because 
 they found that God, reflecting upon Himself, made the world 
 by His Logos or Wisdom, they framed this Minerva to be 
 the issue of Jove's brain, or his first-begotten notion. Though 
 I cannot but think it extremely ridiculous to represent the 
 notion of a mind by the form of a woman. In hke manner, 
 the actions which are attributed to the sons of Jove evidently 
 proves the sons to be of the same stamp with the daughters. 
 
 LXXXV. After the believer is baptized, and so incorporated 
 or made one with us, we lead him to the congregation of the 
 brethren, as we call them, and then with great fervency pour 
 out our souls in common prayers ^ both for ourselves, for the 
 
 ^ Koivu; il^k; ^aiijffeifitivoi — ^etvra-^ov ^dvreov ivrovu;. They are Called 
 common prayers, because the whole congregation did join with the bishop 
 in them. This therefore must be a set form of prayer, or else they could 
 not join in it ; and therefore St. Cyprian, speaking of the Lord's Prayer, 
 which was that form which the whole congregation repeated together, says, 
 "Publicaest nobis et communis oratio : a public and common prayer is 
 in use among us." Cypr. de Orat. Doniin. What this form of prayer 
 was, Justin does not tell us, but he tells us in general, '* that they prayed 
 for themselves, for the person baptized, and for all others all the world 
 over," etc. More particulars of this Liturgy you may see quoted out of 
 the Apostolic Constitutions by Dr. Grabe in his notes upon this place. But 
 I observe that Irenaeus is as shy as Justin of publishing the forms in any 
 of the Christian Offices, though he speaks both of baptism and of the 
 Eucharist, and of the prayers and praises there in general. Only when 
 some heretics had drawn false conclusions from the Doxology to support 
 their own opinions he is forced to say, 'AxXa x.au rifzoi; W) ret; ivxt^pia-riu; 
 XiyovTcc;, il; tov; etluvec; ruv etiuvuv, *' They allege that we in our thanks- 
 givings do say, world without end." Iren. ad adv. Hcbv. \. i, c. i. p. 1 6. 
 
The First Apology of Justin Martyr. (83) 
 
 person baptized, and for all others all the world over ; that 
 having embraced the truth, our conversation might be as 
 becometh the Gospel, and that we may be found doers of the 
 world, and so at length be saved with an everlasting salvation. 
 Prayers being over, we salute each other with a kiss.^ After 
 
 From hence we may conclude that in Irenaeus's time, A.D. 179, the Chris- 
 tians praised God in public by this very form which we now use, " Glory 
 be to the Father, and to the Son, and to the Holy Ghost : as it was in the 
 beginning, is now, and ever shall be, world without end. Amen." And 
 TertuUian, in his Apology, frequently says, **We pray for the emperors 
 and their ministers, for secular potentates," etc. And Clement says, " Let 
 the deacon pray for the universal Church, the whole world, for the priests 
 and governors, for the chief priests and kings, and the general peace," 
 Constit. 1. 2, c. 51. And to mention but one more ; Cyril, declaring the 
 practice of his time at the celebration of the Eucharist, says thus, £t/ t«,- 
 (v(Tia.i iKiUm rov iXaa-fzov, etc. " Over this propitiatory sacrifice we call 
 upon God for the general peace of all Churches, for the tranquillity of the 
 world, for emperors, their armies, and all that fight for them," Catech. 10. 
 Now that which I would infer from these quotations is this, that the 
 primitive Fathers could not have insisted upon these particulars, as a proof 
 of the Christian loyalty, and universal charity, if they had not constantly 
 made these things the subjects of their prayers ; and if they had used 
 no stated forms, extempore prayer had been too various and uncertain to 
 have been a proof in this or any other case. 
 
 ^ The a.ya.-TTa.i OX love-feasts, which at first were always joined with the 
 Eucharist, degenerating into abuse and scandal (which were the spots 
 perhaps St. Jude alludes to), were soon laid aside in the Greek Church, and 
 probably in the time of Justin, because he says nothing of them ; and the 
 Lord's Supper was celebrated in the morning fasting. Though it is certain 
 these feasts continued in the African Church till Tertullian's time, as you 
 will find in his Apology, c. 39. However, that the blessed communion 
 might still lay claim to the title of a love-feast, it was attended with cere- 
 monies of the like import ; whence upon the entrance into this holy 
 mystery the deacon was appointed to cry aloud, ft-yj ng kkto. tIvos, " Let no 
 man be at strife one with another." And this proclamation once past, 
 the holy kiss and embraces immediately followed, xXX^Xovi (fnx^f^an 
 KiTxix.'C,'oy.-Ja, -TravffKfAivoi tmv ihx^^y that is, " Prayers ended, we salute one 
 another with an holy kiss ; " . but dxxr,Xov; ol eiv^ptc, kk) xXX^Xa? «/ 
 'yvvctTxis, " Men salute men, and women women, and the clergy the 
 bishop," as the Constitutions have it, 1. ii. c. 57. And it could not 
 
(84) The First Apology of Justin Martyr, 
 
 this, bread and a cup of wine and water are brought to the 
 president or bishop/ which he takes, and offers up praise and 
 
 indeed be well otherwise, considering the different apartments in the 
 church for each sex. Const. Apost. 1. ii. c. 57. 
 
 ^ "'EfT£/T« Tpao'^ipiTiiti TO) <^poi(rTuri ruv a,oiX(puv, The "Tefoiffrui^ and the 
 Probati Seniores in Tertullian, Apol, c. 39, and the Majores Natu in St. 
 Cyprian, Epist. 75, were undoubtedly bishops, and so the o\ -TrpoiTTura 
 -7rpi(T(->vripot in St. Paul, I Tim. v. 17, which we translate, though I think 
 not well, " ruling elders," were the same with -^poiffTu; in Justin ; such elders 
 as had the power " Baptizandi et manuum imponendi et ordinandi : of 
 baptizing, confirming, and ordaining," as Cyprian assures us, privileges 
 never pretended to at that time by lay elders. Nor were they presbyters 
 as distinct from bishops, but bishops in chief, and presbyters in a fraternal 
 consociation: for thus the same Father, Epist. 6, "a primordio Epis- 
 copatus mei statui nihil sine consilio vestro privata sententia gerere ; 
 from the beginning of my episcopate I resolved to do nothing of my own 
 head without your advice ; " which shows that the presbyters were 
 admitted as joint-commissioners, but did nothing without leave from the 
 bishop ; for without his leave neither Presbyters nor deacons were per- 
 mitted to baptize, except in cases of necessity, as not only Ignatius but 
 Tertullian expressly tells us, Epist. ad Sinynieos, p. 6 ; Tert. de Bapt. 
 c. 17, p. 230. And we find in Tertullian that they never received the 
 sacrament but from the hand of the president, de Cor. Mil. c. 3, p. 102, 
 which must either be understood of the particular custom of the African 
 Church, or of consecration only. For here in Justin Martyr we find that 
 when the bishop or president had consecrated the sacramental elements by 
 solemn prayers and blessings, the custom was for the deacon to distribute 
 them to the people, both to the absent as well as present. See more 
 of the word Tpoiffrug in that excellent treatise of Dean Hickes concerning 
 "The Dignity of the Episcopal Order," p. 182. 'rorripiov v^aros kou 
 Kpa.i/.ccTo;, etc. That wine mixed with water was constantly made use of by 
 the primitive Christians is beyond dispute from this passage, and likewise 
 from Dr. Grabe's notes upon Irenseus, 1. v. c. 2. The reason of this 
 mixture was partly in imitation of our Saviour's act in the first institution of 
 the Eucharist, agreeable to the custom of that warm climate, which used to 
 temper the heat of the wine with water ; and partly because that when 
 our Saviour's side was pierced with a lance, there issued out both water 
 and blood (John xix. 34). And agreeable to this primitive practice, "a little 
 pure and clear water " was put into the chalice of wine at the Reformation, as 
 you may see in the Rubric of the Communion Office of the first Common 
 Prayer-Book of Edward VI. The bread and the wine and water, Tpo(T(pipi'ra.i 
 
The First Apology of Jit st in Martyr. (85) 
 
 glory to the Father of all things, through the name of His 
 Son and the Holy Spirit ; and this thanksgiving ^ to God for 
 
 Tw TponrruTt, " are brought to the bishop." These words seem to me to make 
 for that practice which Dr. Hickes, with such incomparable zeal and 
 learning, argues for in his preface against *' the Rights ; " for he tells us, 
 " that in the alterations made in the Office for administering the Lord's 
 Supper, in King Edward VI. 's Service-Book, the Rubric was left out, 
 which commanded the minister * to set the bread and wine upon the altar,' 
 as an offering ; but this Rubric was restored in the Office for the Church of 
 Scotland, and likewise in the Office of Holy Communion of our present 
 Liturgy, established by the Act of Uniformity after the Restoration." And 
 having justly censured the general neglect of this act, and the great 
 indecency of having the bread and wine placed upon our Lord's table by 
 the clerk, sexton, or perhaps some unfitter person, he adds, "that this 
 practice of the officiating priests setting the bread and wine in the sight of 
 the people, with reverence upon the holy table, was so inviolably observed 
 in ancient times, that they had in their churches a buffet or sideboard on 
 the right or left hand of the altar, upon which a priest or deacon set the 
 bread and wine, from whence they were carried by the deacon or priest, 
 when there were two, to the officiating priest, who reverently placed ihem 
 as an offering on the Lord's table." This sideboard for the elements and 
 holy vessels was called in the Greek Church Tpohffis, in the Latin Church 
 Paratorium, and in Italy Credenza, in France Credence. And this ancient 
 Credenza or side-table was made one article against Archbishop Laud, to 
 prove that he endeavoured " to subvert God's true religion by law estab- 
 lished in this realm, and instead thereof to set up popish superstition and 
 idolatry." But I refer you to the excellent preface aforesaid, pp. 52, 53, 
 etc., where you will find this at large, with many other discoveries truly 
 valuable. 
 
 1 Our blessed Saviour at the institution of the Sacrament is said to have 
 taken bread and wine and blessed them, ivXoy^a-et;, xa.) il^.ttpiffrrKru; (Matt. 
 xxvi. 26, 27 ; Mark xiv. 22, 23), but the form of blessing is not recorded 
 by the evangelists, nor any of the apostles. However, the primitive Fathers 
 concluded that Christ did as the Jews were wont to do ; the Passover was 
 a sacrifice, and therefore the viands here, as in all other feasts, were first 
 offered to God. Now the bread and wine which our Saviour took, when 
 He blessed and gave thanks, was the Mincha, or meat-oflering of the 
 Passover. If, then, Christ did as the Jews used to do, He agnized His 
 Father, and blessed Him, by oblation of these His creatures unto Him ; 
 using the like or the same form of words, " Blessed be Thou, O Lord our 
 God, the King of the world. Which bringest forth bread out of the earth : " 
 
(86) TJie First Apology of Justin Martyr. 
 
 vouchsafing us worthy of these His creatures, is a prayer ot 
 more than ordinary length. When the bishop has finished 
 the prayers and the thanksgiving service, i all the people present 
 
 and over the wine, " Blessed be Thou, O Lord our God, the King of the 
 world, Which Greatest the fruit of the vine." Vide Mede, p. 375, and Dr. 
 Grabe's notes upon this place. In the Christian sacrifice there were. two 
 distinct parts, the ivxO'pto'Tta, " Thanksgiving " to God for His good 
 creatures of bread and wine ; and ilxoylx, " Invocation " of His blessing 
 upon them. That these two were distinct things, the consecration of the 
 elements made with thanksgiving, not by it, but with blessing joined with 
 thanksgiving, in one continued prayer, or in two distinct forms ; this, 
 I say, is evident both from Justin in his Dialogue with Trypho, and from 
 this place ; in his Dialogue he describes the Eucharist or thanksgiving 
 part thus, 'O xvpios Tecpi^uxtf 'tvx ccfjitx, n ih^upKrrufjciv rZ 6iw v9ro rov rey 
 x'offjtov tKTixiyoa ffvv 'Xa.ffi toI? Iv eivrZ oia rov a.v0po^ov, xa) vTo rod d-TTo tJj; 
 Kxxixs iv n ytyovifjt.iv IkivhpMXivut iif/.as, xai ru; xp^ct;, xa) rxg i^ovffia,?, 
 xaTCiXiXuxivai ri?^uav xctvaKviriv ^loc rov tethrov yivofjt-'ivov Kara rnv fiovXr.v 
 xu-ov, " The Lord hath commanded that together we should give thanks 
 to God for the creation of the v/orld, and all things therein for the benefit 
 of man ; and for delivering us from the misery wherein we were born, and 
 for His destroying principalities and powers with a perfect destruction, by 
 Him "Who suffered according to His will." And elsewhere he says, " That 
 prayers and thanksgivings made by those that are worthy are the only 
 sacrifices that are perfect and acceptable." And these he says (speaking 
 of the Eucharist) It elvafAi^(rii 5s rvs rpo<pyi5 cchruv ^fipei; ri xa.) vypa,;, 
 iv « xx] rov fahvi cr'i'Xovh 5/ xvrov hos rov hou f/,ifiV7irxi. " In that 
 thankful remembrance of their food both dry and wet, wherein also is 
 commemorated the passion which the God of God suffered by Himself." 
 And so again in this place of the Apology, ivxxpiar'ixv Tpo rov xxm^iutrSxt 
 rovruv, etc. ' ' That God did vouchsafe them worthy of bread and 
 wine." So that in the Eucharist we have a twofold commemoration ; the 
 one of our meat and drink, by agnizing and recording God to be the 
 Lord and Giver of the same, in opposition to those heretics who denied 
 Him to be the Maker of the world ; the other an 'Ava^vjjc-/?, or commemora- 
 tion, in the same bread and wine, of the passion of the Son of God ; but 
 for a fuller explanation of this I refer to the G^eat Duty of frequenting 
 the Christian Sacrifice, written by the author of The Fasts and Festivals. 
 As to the ilxoy'ix, the invocation of a blessing or consecratory part, I shall 
 speak of that presently. 
 
 ^ 'Evx,xi xx) rhv ivp^xptffrixv. Here, besides the thanksgiving or prayer 
 Eucharistical, we find other prayers, but what they were Justin says not, 
 
The First Apology of Justin Martyr. (^^) 
 
 conclude with an audible voice, saying Amen.^ Now Amen 
 in the Hebrew tongue is, " So it be." The Eucharistical 
 
 but no doubt he means the prayer of consecration ; for when Christ so 
 solemnly took bread and wine, sJxo^wVa?, "calling upon God for His 
 blessing;" kou eJ-^a^/o-Tso-aj, "and giving thanks," and commanding this 
 to be done in remembrance of Him until His second coming ; it cannot 
 be supposed, I say, that He used a common form of grace, as at other 
 ordinary meals, but had a peculiar form, with relation to those ends for 
 which He instituted this holy feast. Accordingly all the ancient Liturgies, 
 not to mention that of Basil or Chrysostom ; the Clementine Constitu- 
 tions, elder than both, are very express to this purpose, where, having 
 premised the words of institution, he adds : 'A|/o2^£v ait 'otui iu/u.svu; 
 iTsfiXiTfjs i'f^ TO, ^poxiifAiva ^uffo. raZra, IvtuTtov ffov, tru o otvivhiris hog' koc) xktci- 
 vifjt.-^yii TO olyiov ffov "Xvivfjix l^} tjjv ^vfflxv Txvryiv /u.a.pTvpa tuv ■^a^fif^.oiTeuv rod 
 KVpiov Iriffov o'Tu; a'Tfo^tivri rov oiprov ffuf^a too "Kpiffrou ffov xa,i to TOT'/ipiov tovto 
 alfjLo. Tov XpiffTov ffov, etc. ** We beseech Thee that Thou wouldest 
 graciously be pleased to look down upon these oblations presented before 
 Thee, Thou God that wantest nothing, and send down Thy Holy Spirit 
 upon this sacrifice, commemorative of the sufferings of our Lord Jesus, 
 that this bread may be unto us the body of Thy Christ, and this cup the 
 blood of Thy Christ." Agreeable to this primitive form of invocation is 
 that in the Scotch and English Liturgy in the First Book of Edward VI., 
 where, after these words, " Hear us, O merciful Father, we beseech Thee," 
 it follows, "And with Thy Holy Spirit and Word vouchsafe to bless and 
 sanctify these Thy creatures and gifts of bread and wine, that they may be 
 unto us the body and blood of Thy most dearly beloved Son Jesus Christ, 
 Who in the same night," etc. 
 
 ^ Ua; Xa.oi i<Tiv(pnXu /u-iyav \\uy,v. Here we see that the president 
 alone pronounced the prayer, and the people ended with the acclamation 
 of Amen ; which further proves it to be the consecrating prayer, which 
 none but the minister had authority to pronounce. For, as Dr. Potter 
 observes in his learned discourse of Church Government, p. 249, '* In 
 the former prayers the people repeated xotv'^ -ravri; " (as Justin has it), *'all 
 together," following the minister, and for a proof of this he refers to the 
 ancient Liturgies, particularly to the Apostolic Constitutions, 1. viii. c. 6, 
 8, 9, II, and elsewhere. And moreover adds, that "this distinction seems 
 to be made in Scripture, where, when our Lord consecrates the Eucharist, 
 He alone is said to bless or to give thanks ; whereas in the Acts iv. 24, 
 when prayer is made, wherein the whole assembly are equally concerned, 
 we are told, 'they lift up their voice with one accord.'" And this I 
 the rather take notice of, because I generally find the common people 
 
(88) The First Apology of Jiistin Martyr. 
 
 office being thus performed by the bishop, and concluded 
 with the acclamation of all the people, those we call deacons 
 distribute to every one present to partake of this Eucharistical 
 bread and wine and water, and then they carry it to the 
 absent.^ 
 
 LXXXVI. This food we call the Eucharist,^ of which none 
 are allowed to be partakers, but such only as are true be- 
 
 ignorantly joining not only in the consecration, but in the absolution also, 
 both M'hich are peculiarly appropriated to the priestly office. 
 
 1 * ' The deacons distribute to every one present, and then carry it to the 
 absent." The custom of turning their backs upon the Lord's Supper was 
 not known among the faithful in time of old ; and those who came to the 
 sermon, and went out before the communion, were excommunicated ; 
 " Laici fideles Ecclesiam ingredientes et Scripturas audientes, si non per- 
 maneant in Precatione, et Sacra Communione egregantur," Can. Apost. 9. 
 In the primitive Church so much bread and wine was taken from a large 
 table as the officiating priest judged sufficient for the communicants. 
 These elements thus separated from the rest were consecrated, and what 
 remained after the communion was carried by the deacon to the sick, and 
 sent about to absent friends, as pledges and tokens of love and agreement 
 in the unity of the same faith. But because this carrying the sacramental 
 elements up and down the world was thought not so well to comport with 
 the reverence due to this sacred ordinance, it was abolished by the 
 Laodicean Synod ; and the Eulogiae, or pieces of bread which remained of 
 the offerings of the people, were appointed at Easter to be sent up and 
 down in their room, Can. 14. One thing more is too obvious not to be 
 noted in this place, namely, that the bread and wine, the communion in 
 both kinds, was given to the laity, a practice so notorious, that even the 
 patrons of dry communion have not the face to deny it. 
 
 2 "This food we call the Eucharist, of which none are allowed to par- 
 take but true believers." It was called the Eucharist, because thanksgiving 
 was made to God for these benefits, and n5t from any words constituting 
 consecration, as is commonly supposed. Here likewise is another instance 
 of " Imperii in Imperio," of Church authority independent on the civil 
 magistrate, and visible in a state of persecution ; which authority, there- 
 fore, as it must always enjoy, so the exercise of it must especially appear 
 when it is resolved into such a state again ; an authority of letting in and 
 shutting out of Christian communion, according as the spiritual governors 
 judge of the merits or demerits of the respective persons. 
 
The First Apology of Justin Martyr. (89) 
 
 lievers, and have been baptized in the laver of regeneration 
 for the remission of sins, and Hve according to Christ's pre- 
 cepts j for we do not take this as common bread and common 
 wine;^ but as Jesus Christ our Saviour was made. flesh by the 
 
 ^ " We do not take this as common bread and wine," etc. Justin Martyr 
 just before had called the Eucharistical food after consecration, barely 
 bread and wine, and here he says it is not common bread and wine, which 
 shows that he thought it was still so in substance ; and then he goes on 
 to illustrate the sanctification of the elements by the incarnation of Christ, 
 in which the human nature did not lose its substance by its union with 
 the divine ; so the bread and wine, according to this illustration, do not 
 lose their proper substance when they become the flesh and blood of 
 Christ. It must be acknowledged that the ancient Fathers, Justin Martyr 
 and Irenceus in particular, do teach that in the Eucharist the bread and 
 wine are by or upon consecration made the body and blood of Christ ; 
 but then they explain themselves in such a manner as makes not the 
 least for the doctrine of transubstantiation. Their notion in short was this, 
 that as John the Baptist was said to be Elias because he was endued with 
 the same spirit and power that Elias was, so upon the sacerdotal bene- 
 diction the Spirit of Christ or a divine virtue descends upon the elements, 
 and accompanies them to all worthy communicants, and therefore are said 
 to be the body and blood of Christ ; the same divinity which is hypostati- 
 cally united to the body and blood of Christ in heaven being virtually 
 united to the elements of bread and wine upon earth. And this I have 
 already proved to be the sense of all the ancient Liturgies, wherein it is 
 prayed, " that God would send down His Holy Spirit upon His creatures 
 of bread and wine in the Eucharist." But that transubstantiation was a 
 thing never dreamed of, is evident from this very passage of Justin, where 
 he says, \\ n? ou^a xat ffcipxss x«ra fisrafio^yiv rpi(povrat ri/Mv, " that our 
 bodies are nourished, and that the bread and wine are turned into the 
 substance of our bodies ; " which to affirm of the glorified body of Christ 
 is certainly impious blasphemy. Moreover, our Justin in his most excellent 
 Dialogue with Trypho the Jew, tells him that it was foretold by the prophets 
 that the time was coming when they should no longer "offer upon the altar 
 libations and sacrifices of blood," aXXa. a.Xvi6ivovs xa.) TvivfAccrixovs a-'Ivovs ««< 
 iv;^apiffTtcis, " but true and spiritual praises and thanksgiving," p. 346. And 
 he says, likewise, that the bread and wine in the sacrament was u; ava^a- 
 vviffiv rod ffeofACtTO'yfoiyKrciff^ai — kui lU a.voi[/,vn(Tiv rod alf^aro;, *' in commemora- 
 tion of His body and blood ; " and that it was generally styled by the 
 ancients «va/^«xT«,- Pviria, "an unbloody sacrifice," is too notorious to be 
 
(qo) The First Apology of Jnstin Martyr, 
 
 Logos of God, and had real flesh and blood for our salva- 
 tion, so are we taught that this food, which the very same 
 Logos blessed by prayer and thanksgiving, is turned into the 
 nourishment and substance of our flesh and blood,^ and is in 
 some sense the flesh and blood of the incarnate Jesus.^ For 
 the apostles, in their commentaries called the Gospels,^ have 
 left this command upon record, " That Jesus took bread, and 
 
 denied ; and if so, it is not possible they should conceive it to be the 
 very body and blood of Christ. He that desires to see more upon this 
 subject may consult Dr. Grabe's notes upon the place, and Bishop Bull's 
 answer to the Bishop of Meaux's letter to Mr. Nelson. 
 
 ^ T>jv ^/ iv'X^i "k'oyov Tcv -raf xvtou iu;;^^xpiirryi^i7(r(x.v rpo^viv. This passage 
 is something dark and difficult. Hamon 1' Estrange translates it thus : 
 " Those viands by which our flesh and blood are nourished being blessed 
 by the prayer and thanksgiving of the priest," etc. But this cannot be 
 the literal translation, for here is not one word of a priest mentioned, nor 
 a tittle of the main difficulty explained, which is, the §/ sJ;^55j Xoyov roZ 
 fftf avTov. Dr. Grabe thinks Tm rov Xoyov lu^'^v signifies the Lord's 
 Prayer, with which the sacrament was always concluded. Fu/. note, p. 
 127. But the bread and wine was not consecrated by the Lord's Prayer, 
 and these words seem to respect the very act of consecration. Justin imme- 
 diately before had said, that Jesus Christ or the Logos was made flesh by 
 the Logos of God, and here he says that the bread and wine was made 
 the body and blood of Christ "by the prayer of the very same Logos," 
 where the Koyov rov '^rap avroZ seems to me to be the Xoyos Tpopopixos, or 
 external word issuing from the substantial Word or Logos Himself, and 
 then the construction will be thus, ^/' iu^^s koyou tou -rxp' al/rou koyov 
 ovffiu^ovs. And this way of speaking is very familiar with Justin, as you 
 may see by Christ's being said to have been made flesh by the Logos in 
 the words just before. 
 
 ^ 'ifjtrov xa.) aapxa, xa.) cuf^a. i^i^oix^yif/.iv. Dr. Grabe upon these words 
 observes that the Right Reverend the Bishop of Sarum says, "that it is 
 not to be denied, but that very early both Justin Martyr and Irenoeus 
 thought that there was such a sanctification of the elements, that there 
 was a divine virtue in them." Artie, xxviii. p. 334. 
 
 ^ The commentaries of the apostles called Gospels. 'A-ro^.vw^ovst/'^a-a, 
 or commentaries, were such sayings of wise men as were got by heart 
 and committed to memory, and the Gospels being a summary of the words 
 and actions of our Saviour so committed and repeated to the amanuenses, 
 were called ' AToju.v/if/.ovii)f/.a,Tce,. lid. Dr. Cirabe, n. 58. 
 
The First Apology of Jttslin Martyr, (91) 
 
 when He had given llianks, He said, Do this in commemora- 
 tion of Me, for this is My body : and in Uke manner He took 
 the cup, and when He had given thanks, He said, This is My 
 blood," and deHvered it to them only.^ And this very solemnity, 
 too, the evil spirits have introduced in the mysteries of Mithra ; ^ 
 for you do, or may know, that when any one is initiated into 
 this religion, bread and a cup of water, with a certain form of 
 words, are made use of in the sacrifice. After this sacrament 
 is over, we remind each other of the obligations to his duty, 
 and the rich relieve the poor; and upon such charitable 
 accounts we visit some or other every day. 
 
 LXXXVn. And in every Eucharistical sacrifice we bless the 
 Maker of all things through His Son Jesus Christ, and through 
 the Holy Spirit.^ And upon the day called Sunday,-^ all that 
 
 1 Matt. xxvi. 26; Mark xiv. 22 ; Luke xxii. 19, etc. 
 
 2 For a fuller explanation of the mysteries of Mithra or the Sun, I refer 
 the reader not only to the references in Dr. Grabe's notes, but also to Dr. 
 Hickes's Christian Priesthood Asserted^ where he will find that the ministers 
 of baptism and the Holy Eucharist were TiXiariti, as Pollux calls priests, 
 even as proper priests, as the priests of Mithra or the Sun, were by his 
 worshippers to be, p. 55- 
 
 2 Hitherto Justin has described the rites of the first communion after 
 baptism ; he proceeds now in short to show that they observed the same 
 order in every Eucharistical sacrifice, and therefore the same notes will in 
 a great measure serve for both. 
 
 * TJi Toi) hxiov Xiyofx-ivyi vifitpa, " upon the day called Sunday." It was 
 called Sunday by Justin and Tertullian, because it happened upon that day 
 of the week which by the heathens was dedicated to the sun, and there- 
 fore as being best known to them by that name, the Fathers commonly 
 made use of it in their Apologies to the heathen emperors ; but the more 
 proper and prevailing name was Kvptccxh, or the Lord's Day, as it is called 
 by St. John himself (Rev. i. 10). This day was so strictly set apart by 
 the ancients for public devotion, that the Synod of Illiberis ordained that 
 if any man dwelling in a city (where churches were near at hand) should 
 for three Lord's days keep from church, he should for some time be sus- 
 pended the communion, Ca/i. xxi. p. 28. And when Eustachius, Bishop 
 of Sebastia, began to fling oft" the discipline of the Church, and to intro- 
 
(92) TJie Firsl Apology of Justin Martyr, 
 
 live eiriier in city or country meet together at the same place, 
 where the writings of the apostles and prophets are read, as 
 much as time will give leave.^ When the reader has done, the 
 bishop makes a sermon,^ wherein he instructs the people, and 
 animates them to the practice of such lovely precepts. At 
 the conclusion of this discourse, we all rise up together and 
 pray ; ^ and prayers being over, as I now said, there is bread 
 
 (luce some odd whimsies of his own, and among many others to fast on 
 the Lord's day, and keep meetings in private houses, leading many away 
 captive, but especially silly women, as Sozomen observes, 1. iii. c. 14, p. 
 521 ; the bishops no sooner understood it, but meeting in council at 
 Gangra, about the year 340, condemned and cast them out of the Church, 
 passing these two canons among the rest, "If any one shall teach that 
 the house of God is to be despised, and the assemblies that are held in it, 
 let him be accursed. If any shall take upon him out of the church to 
 preach privately at home, and making light of the church, shall do those 
 things that belong only to the church, without the presence of the priest, 
 and the leave and allowance of the bishop, let him be accursed." Cone. 
 Gangr. Can. 4, 5. 
 
 1 " The commentaries of the apostles and the writings of the prophets 
 are read, as much as time will give leave." The Christian meetings were 
 often disturbed and broken up by their heathen enemies ; and so neither 
 Justin nor Tertullian says what portions either of the Old or New Testament 
 were read at one meeting ; but afterwards set portions out of each were 
 assigned, two lessons out of both, as we find it in the author of the 
 Apostolical Constitutions, 1. ii. c. 57, p. 875. 
 
 '^ "The bishop makes a sermon." The sermons in these times were 
 nothing else but expositions of some part of the Scriptures then read, and 
 exhortations to the people to obey the doctrines contained in them, and 
 generally upon the lesson last read, as being freshest in their minds. Ac- 
 cording as opportunity served, these sermons were more or fewer, some- 
 times two or three at the same assembly, the presbyters first, and then 
 the bishoj:), as is expressly affirmed in the Apostolical Constitutions. Ka) 
 £^»5f Tapa,Ka,XitTei>(n\) 01 <rpi(r(hvripot tov Xetov xot,h)? uvtuv, uXXa fi*i oc^retvri;, 
 
 KO.) TtXlUTOUOi <7rdvTU)) t'Tr'nTKO'TOi «J 'iOiKl KofhipVYiTVI, 1. xl. C. 57> P- ^63, 
 
 edit. Cleric. "Then " (that is, after the reading of the Gospel) " let the 
 presbyters exhort the people one by one, not all at once ; and last of all 
 the bishop, as it is fitting for the master to do." 
 
 ^ " We all rise up together and pray." From this place of Justin, and 
 from Tertullian, de Coron, c. 3, p. 102, it is evident that, whereas the 
 
The First Apology of Justin Martyr. (93) 
 
 and wine and water offered, and the bishop, as before, sends 
 up prayers and thanksgivings with all the fervency he is able,^ 
 and the people conclude all with the joyful acclamation ol 
 Amen. Then the consecrated elements are distributed to, 
 
 Christians upon other days prayed kneeling, yet upon Sundays they always 
 prayed standing ; and the reason of this we find in the author of the 
 Questions and Answers in Justin Martyr, Resp. ad Quest. 115, p. 468. It 
 is (says he) that by this posture we may be put in mind both of our fall 
 by sin, and our restitution by the grace of Christ ; that for six days wc 
 pray upon our knees is to remind us of our fall by sin ; but that on the 
 Lord's Day we pray standing, is to represent our restitution, by which, 
 through the grace of Christ, we are delivered from our sins and the powers 
 of death. And the great Council of Niccea, taking notice that this custom 
 began to be neglected, ordained that on the Lord's Day men should stand 
 when they offered up their prayers to God. Can. 20. 
 
 ■^ 'Eiuy^ki ofjt-olui tccci ih^apiiTTict,; oiT'/i "^vvcc/u,!; uLtui ocvccTTif^'^rii, " The bishop 
 
 sends up prayers and thanksgivings with all the fervency he is able." This 
 passage is greedily fastened upon by many of our dissenting brethren 
 against stated forms of prayer in the primitive Church, and particularly by 
 Mr. David Clarkson in his Discourse concerning Liturgies, and is cited twice 
 over, p. 68 and p. 115, where he marvellously pleases himself, with very 
 little reason, for near ten pages in quotations, to make this speak ' ' for 
 inventing words as the Spirit enabled them, or praying ex tempore.'''' I 
 cannot but observe from hence how much these old Fathers are made of 
 by some men, if they can but be forced to cast a kind look towards them ; 
 and then again by fits, how musty and despicable they are, when they 
 speak too plain to be misinterpreted. But to the case in hand. First, then, 
 I say that otrn 'hvva./ji.is is a doubtful expression, and twice before in this 
 Apology (as I have advertised the reader) is used in a sense quite different 
 from this of Mr. Clarkson, and therefore at best can be but a doubtful 
 proof, till he can make out his sense to be the plain and only sense of this 
 phrase. Secondly, if this be the sense, it will not follow that because in 
 Justin's age, — an age of casting out devils, and praying by the Spirit in 
 order to proselytise the world, — therefore now, when the world is prose- 
 lytised, and the gift of power and miracles is over, every private minister is 
 enabled to pray by the same Spirit. But then, thirdly, I think it must 
 signify otherwise in this very place, for otrn Ivva.fjbn here plainly answers to 
 iVTovu;, sect. Ixxxv., where all the congregation is said to join in common 
 prayers for the new baptized person, etc., iIt'ovu? "M'ith all intention of 
 mind and affections ; " and by common prayers we can hardly understand 
 anything else than set forms of prayer, in opposition to ex tempore efifu- 
 
 I 
 
94) ^/^^ First Apology of J^isttn Ma7'tyr. 
 
 and partaken of by all that are present, and sent to the absent 
 by the hands of the deacons. 
 
 LXXXVIII. But the wealthy and the willing, for every one 
 is at liberty, contribute as they think fitting ; and this collec- 
 tion is deposited with the bishop, and out of this he relieves 
 the orphan and the widow, and such as are reduced to want, 
 by sickness or any other cause, and such as are in bonds, and 
 strangers that come from far ; and, in a word, he is the guardian 
 and almoner to all the indigent. 
 
 LXXXIX. Upon Sunday we all assemble, that being the 
 first day in which God set Himself to work upon the dark 
 void, in order to make the world, and in which Jesus Christ 
 our Saviour rose again from the dead j for the day before 
 Saturday^ He was crucified, and the day after, which is 
 
 sions. Besides, it is observable that this phrase does not follow {'-'^x^^) 
 prayers, but {svx»p'<^'ri^s) thanksgivings ; so that it is chiefly to be restrained 
 to the hymns in the Eucharist, which were known forms ; and yet, says 
 Justin, they were offered up otrtj Ivva/ai;. And section xvi., where we 
 have his phrase s(p' «7j Tpo(T<pipof/.i^tx. ^atr/v, oV« Ivvaf/,!? echovvrs;, " in all our 
 oblations praising God to the best of our power, "-he deals very disingenu- 
 ously, by leaving out the comma between croia-iv and oa-'/j. Now this praising 
 offn 1'j)ia,y.ti cannot be applied to the bishop only, but to all the congregation 
 who joined in the public hymns with all possible fervency and devotion. 
 But of all the quotations this author has brought to wrest this phrase to 
 his purpose of ex tempore prayer, that out of Gregory Nazianzen is the 
 most unhappy one, ^%fi otrn 'huvocfji.t; to l^riviKsov cc^afMv ixilvtjv ^Jt^hvj etc. 
 "Come, let us with all intention of spirit chant that triumphant ode 
 which sometime the Israelites sang upon the overthrow of the Egyptians 
 in the Red Sea." Nazianzen here sets down the words which he would 
 have them sing upon Julian's being cut off, and oVtj ^vvKft-i; being precisely 
 limited to iKiUnv sJS^v, that song in Ex. xv. ; this, I say, utterly shuts out 
 all arbitrary conceptions, and determines the signification of this phrase, 
 as, I think, beyond exception. 
 
 ^ '* The day before Saturday." Justin uses this circumlocution instead 
 of Die Veneris, because he abhorred the very name of Venus ; and the 
 Fathers were so chaste in word as well as thought, that they would not 
 
The First Apology of Justin Martyr, (95) 
 
 Sunday, He appeared to His apostles and disciples, and 
 taught them what I have now proposed to your consideration. 
 
 XC. And so far as these things shall appear agreeable to 
 truth and reason, so far we desire you would respect them 
 accordingly, but if they seem trifling, despise them as trifles ; 
 however, do not proceed against the professors of them, who 
 are people of the most inoffensive lives, as severely as against 
 your professed enemies ; for, tell you I must, that if you 
 persist in this course of iniquity, you shall not escape the 
 vengeance of God in the other world. But be this as it will, 
 you shall hear us contentedly cry out, " God's will be done." 
 And although we might produce the rescript of your father, 
 the great and illustrious Emperor Adrian, to plead in our 
 behalf for the moderating your proceedings according to that 
 rule of equity we ourselves have proposed, yet we shall not 
 insist so much upon the authority of Adrian as the justice of 
 our demands, which was the reason of composing this Apology 
 and Exposition of the Christian faith. However, we have 
 subjoined a copy of Adrian's Epistle, to let you see the truth 
 and justice of our cause. And the copy is this: — 
 
 THE 
 
 RESCRIPT OF ADRIAN FOR THE CHRISTIANS 
 
 TO 
 
 MINUTIUS FUNDANUS.i 
 
 I RECEIVED a letter from the illustrious Serenus Granianus, 
 your predecessor. It is an affair well worthy your considera- 
 
 take the name of Venus within their lips, but in order to refute the 
 heathen idolatry. See Dr. Grabe's notes upon this place. 
 
 ^ The Apologies of Aristides, but especially that of Quadratus, had so 
 
(96) The First Apology of Justin Martyr, 
 
 tion to put a stop to vexatious suits, and to give no handle 
 to informers to carry on the trade of malice.^ If, then, the 
 people under your government have anything to say against 
 Christians, and will prove it in public, so that Christians may 
 answer for themselves in open court, it is your duty to hear 
 them in a judicial way only, and not to be overborne by the 
 petitions and tumultuary clamours of the people ; for it is your 
 place, and not the mob's, to judge of the merits of the cause. 
 If, therefore, the informer shall make it appear that Christians 
 have done anything contrary to law, punish them according to 
 the quality of the crime ; so verily on the other hand, if you 
 find it to be a malicious charge only, take care to condemn 
 and punish as the malice deserves. 
 
 good an effect upon the Emperor Adrian that they procured this rescript 
 in favour of the Christians ; for Serenus Granianus wrote to Adrian, as 
 Pliny before had done to Trajan, concerning the intolerable and unjust 
 persecutions of the Christian sect, and being either dead just after, or 
 out of his office (which was but annual), Adrian directs this answer to 
 Minutius Fundanus, his successor in the Proconsulship of Asia. This 
 rescript was annexed by Justin to this Apology in the Latin tongue, and 
 translated by Eusebius into Greek, as he himself tells us, 1. iv. c. 8, Hist. 
 Eccl. And, by the way, if St. Justin may be allowed Latin enough to 
 understand this epistle, methinks it is hard not to allow him enough to 
 understand the inscription upon the statue of Simon Magus. The Latin 
 text preserved by that martyr is lost ; however, it is famous, and much 
 talked of by the ancients ; it is cited by St. Melito, Euseb. 1. iv. c. 26 ; 
 by Sulpicius Severus, 1. ii. c. 45 ; and by Orosius, 1. vii. c. 12. 
 
 ^ The subject of Granianus's letter seems evidently omitted in this 
 place, and the Emperor's order only mentioned. And if Lampridius may 
 be credited, as I see no reason why he may not for anything Casaubon has 
 urged to the contrary, Adrian had a design, as Tiberius had before him, 
 to set up the worship of Christ, and built up therefore several temples 
 without any image, and without consecrating them to any god of the 
 heathen, which therefore wxnt by the name of Adrian's temples. Lam- 
 prid. Alex. v. p. 129. Vid. Memoirs, etc., par le Sieur D. Tillemont, 
 torn. ii. p. 123. 
 
TJic First Apology of Justin Martyr. (97) 
 
 THE LETTER OF ANTONINUS 
 
 TO THE 
 
 STATES OF ASIA.i 
 
 The Emperor Caesar Titus yElius Adrianus Antoninus 
 Augustus Pius, chief pontiff, the fifteenth time tribune, 
 thrice consul, father of the country, to the common Assembly 
 of Asia, greeting. I am of opinion that the gods will be 
 sufficiently careful not to let this sort of men escape, for it 
 is much more their concern than yours to make those the 
 examples of justice, if they can, who refuse to worship them ; 
 and while you thus harass them, and accuse them for atheists, 
 and object other things against them, and are not able to 
 
 1 We are told by an ancient ecclesiastical writer that this Apology of our 
 martyr very much sweetened the spirit of Antoninus, Oros. 1. vii. c. 14. 
 And being also seconded by addresses, and hideous complaints from the 
 faithful in Asia, produced this letter from the Emperor to the States of 
 Asia, and to those of Larissa, Thessalonica, Athens, and all Greece. He 
 sent letters also in behalf of the Christians, though this alone to the States 
 of Asia is yet extant. Vid. Euseb. 1. iv. c. 26. It is an answer to what 
 the States had sent concerning the prosecution of Christians upon the 
 account of earthquakes, which had then happened and were charged upon 
 the Christians, as all misfortunes were. T am not ignorant that Scaliger, 
 Valesius, and others would have this Imperial edict to be the decree of 
 Marcus Aurelius, the son of Antoninus ; the inscription, indeed, as it 
 stands in Euseb. 1. iv. c. 26, has Marcus Aurelius Antoninus ; but then 
 this is most undeniably corrupted ; for just before, in the conclusion of the 
 twenty-fifth chapter, he ascribes it to Antoninus Pius, and in the original 
 inscription annexed to the Apology (and from whence Eusebius transcribed 
 his) it is Titus ^lius Antoninus Pius. Besides, the tenor of the epistle 
 itself seems plainly to give it to Antoninus ; and Melito, Bishop of Sardis, 
 who presented an Apology to his son and successor, tells him of the letters 
 
(98) The First Apology of Jttstin Martyr, 
 
 make good the charge, you do but harden them in their 
 opinion ; for it makes mightily for them, or you cannot oblige 
 them more, than to make them die for the religion they are 
 accused of; for thus they triumph over you, by choosing 
 rather to submit to death than to comply with your demands. 
 As for earthquakes, either past or present, I advise you to be 
 silent upon this head ; you who are desponding immediately 
 upon these occasions, and laying all your calamities upon 
 them, whereas they are more erect and confident in God upon 
 such accidents. But you all this time seem to be perfect 
 strangers to the gods, and to neglect their worship, nay, the 
 worship of the great God Himself, and therefore mortally hate 
 those who do worship Him, and persecute them to death for 
 so doing. Concerning this sort of men, several governors 
 of provinces have formerly written to my father of sacred 
 memory, to whom he returned this answer : That such men 
 should not be molested, unless they were found to attempt 
 
 / 
 which his father, at the time he was his partner in the empire, wrote to 
 the cities, that they should not raise any new troubles against the Chris- 
 tians. Vid. Dr. Cave's Life of Justin, in English, p. 147. The objections 
 against this opinion you may find in Dr. Grabe's notes, and in the notes at 
 the end of his edition. 
 
 This letter was sent, says Monsieur Tillemont, in the fifteenth year of 
 Antoninus, that is, in the year of our Lord 152. — Vid. Memoirs, torn. ii. 
 p. 390; says Dr. Cave in the year 140; and if it be objected that this 
 seems not consistent with the year of his being tribune, said here to be the 
 fifteenth, he answers that the tribunitian power did not always commence 
 with the beginning of their reign, but was given sometimes to persons in a 
 private capacity, and especially to such as v/ere candidates for the empire. 
 Vid. Life of Justin, p. 146. Valesius fixes the date of the rescript in the 
 first year of Marcus Aurelius, for which he is animadverted upon by 
 Bishop Pearson, who refers it to the fifteenth of Aurelius. Vind. Lg. Epis. 
 p. 2, n. 404. See Dr. Grabe's notes. In this state of uncertainty I shall 
 leave this rescript, with this observation only, that we ought not to con- 
 clude against the being of a thing because learned men dispute the time of 
 its being, but just the contrary, viz. that such a thing really was, because 
 there is so much dispute about it. 
 
The First Apology of Jtistin Marty 7^, (99) 
 
 anything against the Roman Government, And I myself 
 have received many letters upon the same subject, and I 
 returned the same answer. So that if any one hereafter shall 
 go on to inform against this sort of men, purely because they 
 are Christians, let the persons accused be discharged, although 
 they be found to be Christians, and let the informer himself 
 undergo the punishment. 
 
 MORRISON AND GIBB, PRINTERS, EDINBURGH. 
 
 ^I_W— 5/91. 
 
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