practices of the Heathen as implying that fact; and showing that a resurrection from the dead is not so incredible as the first creation of an animated being." He shows the injustice of punishing Christians for their opinions, when poets and philosophers were permitted without molestation to support others less defensible and less rational; and all other men were allowed to choose their own objects of worship. Justin appeals again to the reformation of life in Christians; whereas Simon Magus, who was honored by the Romans, and Marcion, and other heretics, were not molested, however infamous their conduct might be. Having then contrasted the purity of the lives of Christians with the cruel custom of exposing their children practised by the Heathen, Justin proceeds to the direct evidence of miracle and prophecy. He briefly alludes to the miracles of CHRIST, principally to refute the objection that they were performed by magical powers: and then alleges many prophecies of the Old Testament, which were fulfilled by CHRIST. From their accomplishment he contends that other events, which are predicted but yet unfulfilled, shall assuredly come to pass; such as the conversion of the Gentiles, the resurrection of the dead, and the future judgment by CHRIST. Justin asserts that many actions ascribed to the Heathen gods were imitations of the real actions of JESUS; and that the opinions of philosophers were a concealed representation of the truths of Christianity." Justin, in conclusion, describes the manner in which the first converts were baptized; and, after a di gression on the different appearances of CHRIST under the Mosaic dispensation, and on certain instances, in which the Heathen gods were made to imitate what was written by Moses, he gives a most interesting account of the state of the Christians in his time; describing the administration of the Eucharist in both kinds, the assembling of Christians on Sunday, and the manner in which they conducted their public worship, and made voluntary collections for the relief of the poorer brethren.* He finishes his Apology with an expression of resignation, and an appeal to the letter of Adrian in favor of the Christians. The Dialogue with Trypho the Jew was certainly written after the first Apology, to which there is an allusion: but the precise date is not known. It is the account of either a real or fictitious discussion with a Jew, which EUSEBIUS m states to have occurred at Ephesus; and is valuable as showing the state of the controversy with the Jews in the time of Justin." Justin wrote also a second Apology, which, in the Paris Edition, is denominated the first. According to EUSEBIUS, it was addressed to Marcus Antoninus. Others suppose that it, as well as the preceding, was presented to Antoninus Pius. From expressions in the second Apology, EUSEBIUS' and others have concluded i Sect. 81-84. 1 Dial. p. 349, C. Apol. Sect. 34. * Sect. 85-89. Hist. Eccl. iv. 18. There is a most clear and accurate analysis of the Dialogue with Trypho in the Bishop of Lincoln's [Dr. KAYE's] Account of the Writings and Opinions of Justin Martyr, c. 11, and an English translation of the Dialogue by HENRY BROWN, M. A., London, 1755. • Hist. Eccl. iv. 16. P EUSEBIUS, Hist. Eccl. iv. 16, 17. JUSTIN, Apol. II. p. 46, E. that it was written by Justin not long before his martyrdom. The beginning of the Second Apology is believed to be lost and it is in other respects imperfect. Several Christians had at that time been unjustly punished, and Justin presented the Apology in their defence; urging several of the arguments which he had used in the first Apology, and replying to objections advanced by the adversaries of Christianity. There are several other writings attributed to Justin Martyr. Of these, the fragment de Monarchia DEI is believed to be genuine. There are doubts of the genuineness of the Hortatory Address to the Greeks. The ardent spirit of Justin Martyr was likely to draw upon him the indignation of those who opposed Christianity; and especially of the philosophers, whose malice, as we have seen, he anticipated. Accordingly, soon after the publication of his second Apology, about the year 165, Justin and six of his companions were brought before Rusticus, prefect of Rome. The behaviour of Justin in the hour of danger was worthy of the professions which he had previously made. He refused to worship the gods of the Romans, avowed his faith in the doctrines of Christianity, and at once declared where it was that he had been accustomed to teach the Christian religion. When threatened with torture and death, unless he sacrificed to the gods, Justin expressed his full conviction of eternal happiness, if he continued steadfast in the faith, and his determination patiently to endure all things for the sake of his LORD and Saviour. His companions assented to these courageous sentiments: and they were See the Bishop of Lincoln's Account of Justin Martyr, p. 5. all immediately led back to prison, where, after they had been scourged, they were beheaded. We can only briefly touch upon the doctrines and opinions which are maintained by Justin in his first Apology. Those who wish for an accurate statement of his sentiments, as deduced from a minute examination of all his genuine works, should consult the Bishop of Lincoln's admirable work upon the subject. We find Justin distinctly acknowledging the Divinity of our LORD, representing the object of Christian worship to be the FATHER, the Creator of all things; the Divine WORD, who took our nature upon him, and died upon the cross for our sake; and the HOLY SPIRIT." He maintains also the absolute Divinity of JESUS CHRIST, when he states, that it was He who appeared to Moses in the bush, and described himself as the eternal and self-existing GOD; and he styles Him directly GOD.* Justin does not express himself very clearly respecting the effect which the fall of man produced upon his capacity of choosing good and evil. He describes" the human race as having been created "intelligent, and able to choose the truth and to be happy." But he speaks "of that proneness to evil, which, although various in its kind, exists in every man," " after the fall; and contrasts our first birth, in which "we were born without our knowledge or consent, by the ordinary natural means, and were brought up in evil habits," with the condition of those who by baptism "become the children of choice and judgment," and "obtain in the water remission of the sins which they have before committed." y Justin is scarcely more explicit upon this point, or · Sect. 6, 16, 77, 85, 87. ⚫ Sect. 82, 83. * Sect. 36. See note (k,) p. 130 of this volume. * Sect. 10. upon the subject of grace, in other parts of his works, although he declares the necessity of illumination from above to be enabled rightly to understand the holy Scriptures. It must be remembered, however, that the subject of his writings, which was, in his Apologies, to defend the Christians from the charges advanced against them by the Heathen, and, in his Dialogue with Trypho, to controvert the objections of the Jews, did not lead him to speak upon these subjects otherwise than incidentally; and that his expressions must be considered with reference rather to the whole context in which they are found, than to the words which he employs in any particular instance. b The manner in which Justin treats the difficulty of reconciling the foreknowledge of GoD with the moral responsibility of man, may be seen in several passages of the Apology. He says that GOD delayed the punishment of the devil, since he foreknew that some who are not yet born should be saved: but that this foreknowledge does not imply that every thing takes place by irresistible necessity." d With respect to the doctrine of Justification, Justin in this Apology declares that CHRIST "cleansed by his blood those who believe in him:" and in other parts of his works constantly refers to the merits and death of CHRIST as the cause, and to faith as the means, by which we are justified. e When Justin speaks in his own person, he invariably maintains that the punishment of the wicked will be eternal.f * See Bp. KAYE's Account of Justin, p. 75. 2 Sect. 54-58. b Sect. 36. Sect. 54. a Sect. 41. • See Dial. p. 229, E. 234, E. 259, A. 273, E. 322, E. 323, B. 338, D. See note (p,) p. 132 of this volume. |